Today in Judaism: Today is: Tuesday, 28 Tevet 5774 · 31 December
2013
Today in Jewish History:
• Birthday and Passing of Shimon (1567-1447 BCE)
According to sources cited in Seder Hadorot, Tevet 28 is both
the birthday and the day of passing of Shimon the son of Jacob; other sources
place the date as Tevet 21. (See the entry for Tevet 21).
• Sadducees ejected from Sanhedrin (81 BCE)
Shimon ben Shetach successfully completed the expulsion of the
Sadducees (a sect which denied the Oral Torah and the authority of the Sages)
who had dominated the Sanhedrin (Supreme Court), replacing them with his
Torah-loyal Pharisaic disciples, on the 28th of Tevet of the year 3680 from
creation (81 BCE).
• Rebbetzin Chana Born
(1879)
Rebbetzin Chana Schneerson (1879-1964), mother of the
Lubavitcher Rebbe, was born on Tevet 28.
Link: A biography of Rebbetzin Chana
Daily Quote:
And Moses returned to G‑d and said: “I
beseech You: this nation has sinned a great sin, and have made themselves a god
of gold. Now, if You will forgive their sin—; and if You will not, erase me
from the book that You have written.”(Exodus 32:31–32)
Daily Study:
Chitas and Rambam for today:
Chumash: Bo, 3rd Portion Exodus 10:24-11:3 with Rashi
• Chapter 10
24. Pharaoh summoned Moses and said,
"Go! Worship the Lord, but your flocks and your cattle shall be left. Your
young children may also go with you."
כד. וַיִּקְרָא פַרְעֹה אֶל משֶׁה וַיֹּאמֶר
לְכוּ עִבְדוּ אֶת יְהֹוָה רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם:
shall be left: Heb. יֻצָּג, lit.,
shall be placed. Shall be left in its place.
יצג: יהא מוצג במקומו:
25. But Moses said, "You too
shall give sacrifices and burnt offerings into our hands, and we will make them
for the Lord our God. כה. וַיֹּאמֶר משֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ
זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַיהֹוָה אֱלֹהֵינוּ:
You too shall give: Not only will our
livestock go with us, but you too shall give [of your livestock or something
else to sacrifice].
גם אתה תתן: לא דייך שמקננו ילך עמנו, אלא
גם משלך תתן:
26. And also our cattle will go with
us; not a [single] hoof will remain, for we will take from it to worship the
Lord our God, and we do not know how [much] we will worship the Lord until we
arrive there." כו. וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר
פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת יְהֹוָה אֱלֹהֵינוּ וַאֲנַחְנוּ לֹא נֵדַע
מַה נַּעֲבֹד אֶת יְהֹוָה עַד בֹּאֵנוּ שָׁמָּה:
hoof: Heb. פַּרְסָה, the sole of a
foot, plante in French. — [from Targum Yerushalmi, Rome ms. cited by The
Pentateuch with Rashi Hashalem]
פרסה: פרסת רגל פלנט"א בלעז [כף רגל]:
do not know how [much] we will
worship-: How intense the worship will be. Perhaps He will ask for more than we
have in our possession. — [from Exod. Rabbah 18:1]
לא נדע מה נעבד: כמה תכבד העבודה שמא ישאל
ממנו יותר ממה שיש בידינו:
27. The Lord strengthened Pharaoh's
heart, and he was unwilling to let them out.
כז. וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה
וְלֹא אָבָה לְשַׁלְּחָם:
28. Pharaoh said to him, "Go away
from me! Beware! You shall no longer see my face, for on the day that you see
my face, you shall die!" כח. וַיֹּאמֶר לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר
לְךָ אַל תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת:
29. [Thereupon,] Moses said, "You
have spoken correctly; I shall no longer see your face." כט.
וַיֹּאמֶר משֶׁה כֵּן דִּבַּרְתָּ לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ:
You have spoken correctly: You have
spoken appropriately, and you have spoken at the right time. It is true that I
shall no longer see your face. — [from Mechilta on Exod. 12:31]
כן דברת: יפה דברת ובזמנו דברת, אמת שלא
אוסיף עוד ראות פניך:
Chapter 11
1. The Lord said to Moses, "I
will bring one more plague upon Pharaoh and upon Egypt; afterwards he will let
you go from here. When he lets you out, he will completely drive you out of
here. א.
וַיֹּאמֶר יְהֹוָה אֶל משֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם
אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם
מִזֶּה:
completely: Heb. כָּלָה [Onkelos
renders: גְמִירָא. כָּלָה is therefore the equivalent of] כָּלִיל, complete.
[I.e.,] He will let all of you out.
כלה: גמירא, (כלה) כליל, כולכם ישלח:
2. Please, speak into the ears of the
people, and let them borrow, each man from his friend and each woman from her
friend, silver vessels and golden vessels." ב. דַּבֶּר נָא בְּאָזְנֵי
הָעָם וְיִשְׁאֲלוּ אִישׁ | מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף
וּכְלֵי זָהָב:
Please, speak-: Heb. דַבֶּר-נָא is
only an expression of request. [The verse is saying] I ask you to warn them
about this, [i.e., to ask their neighbors for vessels] so that the righteous
man, Abraham, will not say He fulfilled with them [His promise] “and they will
enslave them and oppress them” (Gen. 15:13), but He did not fulfill with them
“afterwards they will go forth with great possessions” (Gen. 15:14). — [from
Ber. 9a] I
דבר נא: אין נא אלא לשון בקשה, בבקשה ממך
הזהירם על כך שלא יאמר אותו צדיק אברהם (בראשית טו יג) ועבדום וענו אותם קיים בהם,
(שם יד) ואחרי כן יצאו ברכוש גדול לא קיים בהם:
3. So the Lord gave the people favor
in Pharaoh's eyes; also the man Moses was highly esteemed in the eyes of
Pharaoh's servants and in the eyes of the people. ג. וַיִּתֵּן יְהֹוָה אֶת
חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם | הָאִישׁ משֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם
בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם:
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Tehillim Psalm Chapters 135 - 139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise,
you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the
House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for
He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved
treasure.
5. For I know that the Lord is great, our Master is greater than
all supernal beings.
6. All that the Lord desired He has done, in the heavens and on
earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes
lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and
beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh
and on all his servants.
10. It was He who struck down many nations, and slew mighty
kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all
the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His
people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is
throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and
have compassion on His servants.
15. The idols of the nations are silver and gold, the product of
human hands.
16. They have a mouth, but cannot speak; they have eyes, but
cannot see;
17. they have ears, but cannot hear; nor is there breath in
their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the
Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless
the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem.
Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the
twenty-six generations between the creation of the world and the giving of the
Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is
forever.
3. Praise the Master of the heavenly hosts, for His kindness is
forever.
4. Who alone performs great wonders, for His kindness is
forever.
5. Who makes the heavens with understanding, for His kindness is
forever.
6. Who spreads forth the earth above the waters, for His
kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is
forever.
10. Who struck Egypt through its firstborn, for His kindness is
forever.
11. And brought Israel out of their midst, for His kindness is
forever.
12. With a strong hand and with an outstretched arm, for His
kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness
is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His
kindness is forever.
16. Who led His people through the desert, for His kindness is
forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is
forever.
22. A heritage to Israel His servant, for His kindness is
forever.
23. Who remembered us in our humiliation, for His kindness is
forever.
24. And redeemed us from our oppressors, for His kindness is
forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this
psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity
as they had in the Temple, to which they would reply, "How can we sing the
song of God upon alien soil?" They were then comforted by Divine
inspiration.
1. By the rivers of Babylon, there we sat and wept as we
remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who
scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its
dexterity].
6. Let my tongue cleave to my palate if I will not remember you,
if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the
destruction of] Jerusalem, when they said, "Raze it, raze it to its very
foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who
will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the
rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and
for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence
of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name
for Your kindness and for Your truth; for You have exalted Your word above all
Your Names.
3. On the day that I called out You answered me, You emboldened
me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when
they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the
Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High
One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against
the wrath of my enemies stretch out Your hand, and let Your right hand deliver
me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your
kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no
other in all of the five books of Tehillim. Fortunate is he who recites it
daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed
me, and You know.
2. You know my sitting down and my standing up; You perceive my
thought from afar.
3. You encircle my going about and my lying down; You are
familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord,
You knew it all.
5. You have besieged me front and back, You have laid Your hand
upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I
cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee
from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed
in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest
part of the sea,
10. there, too, Your hand would guide me; Your right hand would
hold me.
11. Were I to say, "Surely the darkness will shadow
me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night
shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and
wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in
concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed
in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How
overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if
I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood
[to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You]
for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with
those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own
enemies.
23. Search me, Lord, and know my heart; test me and know my
thoughts.
24. See if there is a vexing way in me, then lead me in the way
of the world.
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Today in Tanya: Likutei Amarim, end of Chapter 14
• Tuesday, 28 Tevet 5774 – 31 December 2013
• Lessons in Tanya
• Today's Tanya Lesson
Likutei Amarim, end of Chapter 14
ובזה יובן כפל לשון השבועה: תהי צדיק ואל תהי רשע
Now we may understand the repetitious wording in the oath
administered to every Jew before birth, “Be a tzaddik and be not a rasha” (as
quoted from the Talmud in the opening words of Tanya).
דלכאורה תמוה, כי מאחר שמשביעים אותו: תהי צדיק, למה צריכים להשביעו
עוד שלא יהיה רשע
At first glance it seems unintelligible: once he is charged to
“be a tzaddik,” implying clearly that he not be a rasha, why the need to adjure
him again not be a rasha?
אלא משום שאין כל אדם זוכה להיות צדיק, ואין לאדם משפט הבחירה בזה כל
כך, להתענג על ה׳ באמת, ושיהיה הרע מאוס ממש באמת
The answer is that inasmuch as not everyone is privileged to
become a tzaddik, nor has a person the full advantage of choice in this matter
of experiencing true delight in G‑d and of
actually and truly abhorring evil,
ולכן משביעים שנית: אל תהי רשע על כל פנים
[each person] is consequently adjured a second time: “You shall,
at any rate, not be a rasha.”
Even if a person is not privileged to become a tzaddik he should
at the very least not be a rasha, being instead a Beinoni.
שבזה משפט הבחירה והרשות נתונה לכל אדם
With regard to this (not being a rasha) the right of choice and
freedom is extended to every man,
למשול ברוח תאותו שבלבו ולכבוש יצרו, שלא יהיה רשע אפילו שעה אחת כל
ימיו
to control the spirit of lust in his heart and to conquer his
nature, so that he shall not be wicked for even one moment throughout his life.
בין בבחינת סור מרע בין בבחינת ועשה טוב, ואין טוב אלא תורה
[This applies] both in the realm of “turning away from evil” —
refraining from transgression, and in that of “doing good” — performing all the
positive mitzvot in which he is obligated; and especially the mitzvah of Torah
study, which is specifically termed “good”, as our Sages say,1 “There is no
‘good’ other than Torah,”
דהיינו תלמוד תורה שכנגד כולן
meaning the study of Torah, which “balances (i.e., is equal to)
all [the other mitzvot combined].”
By reason of the freedom of choice granted him, one is expected
to surmount even the difficulty of faithfully observing this most difficult
mitzvah of Torah study.
For this reason the oath is administered a second time. Even if
one does not have the opportunity to become a tzaddik, it is still possible for
him — and therefore expected of him — not to be a rasha.
The Alter Rebbe now goes on to state that everyone should strive
to emulate the tzaddik’s service of G‑d, although he
may never actually reach the rank of tzaddik. Specifically, one should train
oneself to loathe worldly pleasures; and, conversely, he should try to awaken
in himself a delight in the love of G‑d, which is
accomplished through reflecting deeply on His greatness. Thereby one fulfills
the charge, “Be a tzaddik,” to the best of his ability.
אך אף על פי כן צריך לקבוע לו עתים גם כן לשית עצות בנפשו להיות מואס
ברע
Nevertheless, though it has been said that not every person can
loathe evil and attain the “love of delights” characteristic of a tzaddik — and
we are dealing here with a Beinoni — yet one must also set aside specific
periods to seek for himself means of abhorring evil —i.e., of loathing worldly
pleasures.
כגון בעצת חכמינו ז״ל: אשה חמת מלאה צואה, וכהאי גוונא
For example, [following] the advice of our Sages on overcoming a
lust for women, let one reflect on their words, “Woman is a vessel full of
filth,” and the like.
וכן כל מיני מטעמים ומעדנים נעשים כך חמת מלא כו׳
So, too, one may learn to despise gluttony by reflecting that
all dainties and delicacies similarly become “vessels full of waste.”
וכן כל תענוגי עולם הזה: החכם רואה הנולד מהן, שסופן לרקוב ולהיות רמה
ואשפה
Likewise with regard to all the pleasures of this world: the
wise man foresees what becomes of them; they ultimately rot and become worms
and refuse.
In this way one cultivates an abhorrence of worldly pleasures.
וההפך, להתענג ולשמוח בה׳ על ידי התבוננות בגדולת אין סוף ברוך הוא
כפי יכולתו
Conversely, one should train himself to delight and rejoice in G‑d, by reflecting, to the best of his ability, on the greatness
of the blessed Ein Sof.
אף שיודע בנפשו שלא יגיע למדרגה זו באמת לאמיתו, כי אם בדמיונות
He may well know that he will not attain this degree of loathing
evil and delighting in G‑dliness with
the fullest measure of truth, but will only imagine it.
He will fancy that he truly abhors evil and delights in G‑dliness; why, then, should he exert himself merely to produce a
fantasy (especially in the service of G‑d, where
sincerity is essential)?
אף על פי כן הוא יעשה את שלו, לקיים את השבועה שמשביעים: תהי צדיק
Nevertheless, he should do his part to uphold the oath
administered to him to “Be a tzaddik,”
וה׳ יעשה הטוב בעיניו
And G‑d will do as
He sees fit — whether to grant him the level of tzaddik, or not.
ועוד
Furthermore, emulating the tzaddik in loathing evil and
delighting in G‑d produces
another benefit for the Beinoni:
שההרגל על כל דבר שלטון, ונעשה טבע שני
Habit reigns supreme in all matters; it becomes second nature.
וכשירגיל למאס את הרע, יהיה נמאס קצת באמת
Therefore, when one accustoms himself to loathe evil, he will
begin to find it truly loathsome, to some extent.
וכשירגיל לשמח נפשו בה׳ על ידי התבוננות בגדולת ה׳
And when he accustoms himself to rejoice in G‑d through reflecting on His greatness,
הרי באתערותא דלתתא אתערותא דלעילא, וכולי האי ואולי יערה עליו רוח
ממרום
then, [on the principle that] “an arousal of man below brings a
corresponding arousal above,” perhaps after all this effort of his, “a spirit
[Ruach] from above will descend upon him,”
ויזכה לבחינת רוח משרש איזה צדיק שתתעבר בו, לעבוד ה׳ בשמחה אמיתית
and it will be granted him that the [soul-level of] Ruach,
originating in the soul of some tzaddik, will be “impregnated” in him, so that
he may serve G‑d with joy.
Kabbalah speaks of the soul of a tzaddik “impregnating”
another’s soul with its faculties so that the latter may serve G‑d as the tzaddik does. (This concept is somewhat akin to gilgul
— transmigration — where a soul is attached to some object or animal, or
another human being, except that in the case of gilgul the soul is chained to
and dominated by the body to which it attaches, whereas in the case of
“impregnation” it is not; the soul of the tzaddik serves merely as an
additional spiritual charge for the soul of the recipient.)
In our context, the “impregnation” of the Beinoni’s soul with
the (Ruach originating in) the tzaddik’s soul enables the Beinoni to experience
a delight in G‑d that he
could not attain on his own.
כדכתיב: שמחו צדיקים בה׳
Thus is it written,2 “Rejoice, O tzaddikim, in G‑d.”
This alludes also to the idea that when two types of tzaddikim
are joined together (the verse addresses tzaddikim, in the plural form), when
the Beinoni — called a “lower-level tzaddik” — is impregnated with the soul of
a tzaddik — a “higher-level tzaddik” — they both rejoice in G‑d, for the tzaddik imparts his delight in G‑dliness to the Beinoni.3
ותתקיים בו באמת השבועה שמשביעים: תהי צדיק
In this way, the oath charging him to “be a tzaddik” will be
truly fulfilled.
FOOTNOTES
1.Berachot 5a.
2.Tehillim 97:12.
3.Yet, as the Rebbe points out, his own soul is not transformed
(to the rank of the tzaddik); it is merely activated by the soul of the
tzaddik. Thus, this does not contradict the statement: “You have created
tzaddikim,” as explained above at length.
-------
Rambam:
• Daily Mitzvah Sefer Hamitzvos:
N318, N319, P210, P211
Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
The 318th prohibition is that all people are forbidden from
cursing their father or mother. The punishment for this transgression is stated
explicitly in the Torah, in G‑d's
statement,1 "Whoever curses his father or mother shall be put to
death." The transgressor is executed by stoning.2 One who intentionally
curses a parent using G‑d's Name is
punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not
written explicitly in the Torah.3 It does not say, "Do not curse your
father," for example. But there is already a general prohibition against
cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father
or mother shall be put to death,' tells us the punishment. What is the source of
the actual prohibition? The verse, 'Do not curse the judges.' If your father is
a judge, he is included in [the prohibition of cursing] judges. If he is a
Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a
regular Jew, [he is included in the prohibition of cursing a regular Jew,] as
it is written, 'Do not curse the deaf.' From all three verses you can derive a
general principle: just as these verses come to prohibit cursing any Jew, they
also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7
'Whoever curses his father or mother [shall be put to death]' tells us the
punishment but not the actual prohibition. It is derived from the verse, 'Do
not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter
of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one
to actually state the prohibition, and another to state the punishment. In this
mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
The 319th prohibition is that we are forbidden from striking
[either of] our parents.
For this prohibition, too, there is no specific verse written in
the Torah. Only the punishment is written,1 "Whoever strikes one's father
or mother shall be put to death." The derivation of the actual prohibition
against striking his father is similar to that of cursing one's father, as we
explained.2 In this case, prohibition 300, which forbids striking any Jew,
includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father
or mother,' tells us the punishment. What is the source of the actual
prohibition? That comes from the verse4 [which speaks of lashing a
transgressor], 'Do not go beyond the limit and give him forty lashes.' This
verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it
is prohibited to strike him [beyond the limit], one who it is a mitzvah not to
strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking
his father or mother and causes bleeding, is punished by chenek
[strangulation].
The details of this mitzvah are explained in the end of tractate
Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This
principle allows one to generalize from a law stated explicitly in the Torah to
a more obvious or more severe ("heavier") case which is not
explicitly stated.
6.85b.
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes
serving them food and drink, and helping them dress and go.
The 210th mitzvah is that we are commanded to honor our parents.
The source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your
mother."
The details of this mitzvah are explained in many Talmudic
passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them
food and drink, to clothe and cover them, to bring them inside and take them
outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Positive Commandment 211
Revering Parents
"Every man shall revere his mother and
father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of
them should be as we consider an individual whom we fear, who is able to
administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them,
not voicing an opinion in their presence, and not contradicting them.
The 211th mitzvah is that we are commanded to fear our parents.
We should think of them as we do of someone who people fear, and who is able to
administer punishment,1 such as a king; and act towards them as we do with someone
we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his
mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in
their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate
Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two
categories of fear: one, due to honor, such as that of a king, due to his power
and importance ("who is able to administer punishment"), and
secondly, the actual fear of being punished. The Rav Kook edition, followed by
Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
-------
Rambam:
• 1 Chapter: She'ar Avot haTum'ah Chapter 20
Chapter 20
Halacha 1
Any place designated as a public domain with regard to the
Sabbath is also considered as a public domain with regard to the laws of
impurity.
Halacha 2
The four cubits that are adjacent to the public domain are
considered as a public domain with regard to the laws of impurity. Similarly, a karmelit,
e.g., the sea or a covered walkway, is considered as a public domain with regard
to the laws of impurity.
Halacha 3
There are places which, though they are considered as private
domains with regard to the Sabbath, are considered as public domains with
regard to the laws of impurity. They are the paths leading to storage caverns,
cisterns, and wine presses, an enclosed valley in the summer, a basilica of
kings, i.e., a building that is very wide with space for the king's carriage
drivers to stay; it has many openings to the public domain, and a poren,
i.e., a large building with two openings, one opposite the other, and a
courtyard to which many people would enter through one opening and depart
through the other. Also, the lanes leading to a sea or a river, although they
are fenced in from either side, are considered as a public domain with regard
to the laws of impurity if people can climb over the fences. Pillars and
bathhouses are also placed in this category. Similarly, the entire Temple
Courtyard is considered as a public domain with regard to the laws of impurity.
Halacha 4
Roofs in a city over which the thoroughfare of a city pass are
considered as a public domain with regard to the concept of impurity.
Halacha 5
When a garden is guarded, it is a private domain. When it is not
protected, it is a public domain with regard to impurity. Similarly, a large
basilica, when its gates are opened, is a public domain with regard to
impurity. When it is closed, it is a private domain in all aspects.
Halacha 6
When a valley is enclosed with a fence, in the winter, it is a
private domain with regard to the Sabbath and ritual impurity. If it was not
enclosed, it is a private domain with regard to impurity alone. When, however,
the winter passed after a valley was fenced in, it is considered as a private
domain with regard to impurity even in the summer.
This is what is meant by "the summer": When the grain
is harvested from the valley. This is what is meant by "the winter":
When the second rain begins.
The area between the round barrel of grapes and the pile of
grape pomace is considered a public domain with regard to impurity.
Halacha 7
With regard to ritual impurity, a vineyard in front of the
harvesters is considered as a private domain; the portion behind the
harvesters, as a public domain. When does the above apply? When many people
enter from one direction and leave from the opposite direction.
The law pertaining to other places aside from those which we
mentioned is: Just as they are a private domain with regard to the laws of the
Sabbath, so too, they are a private domain with regard to the laws of impurity.
Halacha 8
There are places that are not considered as a private domain
with regard to the Sabbath laws, but are, nevertheless, considered as a private
domain with regard to the laws of impurity, because the people do not use them.
They are: trees and holes in the walls of the public domain even if they are
not four handbreadths by four handbreadths.
What is implied? There was a tree standing in the public domain
with impurity in it. One climbed to the top of the tree and he is in doubt
whether or not he touched the impurity, he is impure because of the doubt. One
inserted his hand into a hole in which impurity is situated and he is in doubt
whether or not he touched it, he is impure because of the doubt.
Halacha 9
When there is a store that is impure which is open to the public
domain, and a person is in doubt whether or not he entered, he is pure despite
the doubt. For the entire store is considered as the carcass of a creeping
animal lying in the public domain in which instance, if a question arose
whether one touched it, he is pure.
If there are two stores, one pure and one impure, in the public
domain, and a person entered one, but he is in doubt whether or not he entered
the impure store or the pure store, he is impure because of the doubt. This is
considered as a doubt that arose in a private domain, because a store is
considered as a private domain.
Similarly, if, in the winter, there is a valley that contains
many fields, with at least one field known to be impure and one, pure, and a
person said: "I entered this valley and I do not know if I entered that
field or not," he is impure because of the doubt. The rationale is that
when a doubt arises in a private domain - even a doubt whether one entered -
the person is impure.
Halacha 10
When a place was considered a private domain, it then became a
public domain, and then it became a private domain, the ruling depends on its
immediate status. While it is a private domain, when there is a doubt, the
person is impure. While it is a public domain, when there is a doubt, the
person is pure.
Halacha 11
Entities that are situated in the public domain are considered
as the public domain.
What is implied? There was a container ten handbreadths high in
the public domain in which was situated a source of impurity. If one is in doubt
whether he touched the container, he is pure despite the doubt. If he inserted
his hand into the container, but he was in doubt whether he touched the
impurity, he is impure because of the doubt.
If there was a stone container resting on his shoulder and a
loaf of bread that was terumah wrapped in tree bast or paper
contained within it and there was a doubt whether or not another person touched
it, it is impure because of the doubt.
Halacha 12
When there is a donkey in the public domain that was ten handbreadths
high, impurity was placed on it and a doubt arose whether a person touched the
donkey's back, he is pure despite the doubt. If he extended his hand above the
donkey and he was in doubt whether or not he touched the impurity, he is impure
because of the doubt.
Similarly, if there was a rock that was ten handbreadths high
placed in the public domain and impurity was placed on it, if there was a doubt
whether or not one touched the top of the rock, he is pure despite the doubt.
If he climbed on top of the rock, but he was in doubt whether or not he touched
the impurity, he is impure because of the doubt.
Halacha 13
In all off the following situations:
a) a zav was riding on his donkey; another
person was riding on another donkey and they were riding on the way and the
person was in doubt whether or not he touched the zav;
b) an impure child was being carried on his father's shoulder
and a pure child was being carried on his father's shoulder, the fathers were
walking next to each other and a doubt arose whether one child touched the
other;
c) a person was carrying a package on his shoulder; there was
unidentified saliva stuck to the wall and a doubt arose whether or not it
touched it;
d) utensils were spread out on a surface more than ten
handbreadths high in the public domain; an impure person passed by and a doubt
arose whether he moved them or not. In all these instances, the person or the
article is pure.
Blessed be the Merciful One Who offers assistance.
-------
Rambam:
• 3 Chapters: Mamrim Chapter 4, Mamrim Chapter 5, Mamrim Chapter
6
Chapter 4
Halacha 1
A rebellious elder who differed with
the Supreme Sanhedrin concerning a matter whose willful
violation is punishable by kerait and whose inadvertent violation
requires a sin offering is liable for execution. This applies whether the court
forbids the matter and he permits it or the court permits the matter and he
forbids it. Even if he bases his statements on the received tradition, saying:
"This is the tradition I received from my masters," and they say:
"This is what appears to us as appropriate on the basis of logical
analysis," since he differs with their ruling and performs a deed or
directs others to do so, he is liable. Needless to say, this applies if they
also rule on the basis of their having received teachings through the Oral
Tradition.
Similarly, he is liable for execution
if he differs with them with regard to a decree that they issued to safeguard a
prohibition whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering is liable for execution. For example, if he permits the
consumption of leaven on the fourteenth of Nissan during the sixth hour or
forbids deriving benefit from it in the fifth hour, he is worthy of execution.
Similar laws apply in all analogous situations.
Halacha 2
The above applies whether the
rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering or he disputes a matter which leads to a situation
involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering.
What is implied? If they disputed
whether relations with a woman are adulterous or incestuous, if a shade of
blood would render a woman ritually impure or not, if a woman is impure because
of birth or not, if a woman is a zavah or not, if this fat is forbidden or
permitted and the like, their difference of opinion involves a prohibition
whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering.
What is meant by a matter that will
lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering. For example, the Sages differed concerning the
declaration of a leap year, if the leap year must be declared before Purim or
may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed
with regard to a matter of financial law or with regard to the number of judges
able to adjudicate matters of financial law, he is liable. For according to the
opinion which maintains that the defendant is liable to the plaintiff,
everything which he expropriated from him was expropriated according to law and
according to the decisions of the court. But according to the opposing view,
whatever he expropriated is stolen property. If he uses it to consecrate a
woman, she is not consecrated. And yet according to the opinion that the person
expropriated his own property, the consecration is valid. If another person
engages in relations with her willfully, he is liable for kerait and if he engages in relations with
her inadvertently, he is liable to bring a sin offering. Thus their difference
of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering.
Similarly, if their difference of
opinion concerned lashes, if one person was liable to receive lashes or not, or
they differed with regard to the number of judges in whose presence lashes must
be administered, he is liable. For according to the opinion who says that he
should not be lashed, the court is injuring him and the judges are liable to
make financial restitution. Anything expropriated from them is taken according
to law. But according to the opinion which says that he is liable for lashes,
everything he expropriates from them is stolen property. If he uses it to
consecrate a woman, she is not consecrated.
Similarly, if they differed with
regard to whether or not a person is obligated to pay after making an endowment
evaluations or interdicted property, he is liable. For according to the opinion
that says that he is not liable to pay, if it is taken from him, it is stolen
property and if it is used to consecrate a woman, the consecration is not
valid.
Similarly, he is liable if he differed
with the majority concerning the redemption of consecrated property, had they
been redeemed or not. For according to the opinion that the redemption is
invalid, if he used that article to consecrate a woman, the consecration is not
valid.
Similarly, if they differed with
regard to bringing an eglah
arufah, whether a city is obligated to bring or not, he is liable. For
according to those who say that city is obligated to bring the calf, it is
forbidden to derive benefit from it and if he uses it to consecrate a woman,
the consecration is not valid. Similar concepts apply if they differed with
regard to orlah. And
similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether
it belongs to the poor or to the owner, he is liable. For according to the
opinion which says that it belongs to the owner, it is stolen property in the
hands of the poor and if one consecrates a woman with it, she is not
consecrated.
Similarly, if the rebellious elder
differs with the court with regard to a category of factors that impart ritual
impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on
garments, he is liable. For according to the opinion that the person is pure,
he is permitted to enter the Temple and partake of consecrated foods, but
according to the opinion that he is impure, if he enters the Temple or partakes
of consecrated food willfully, he is punishable by kerait, and if he does so
inadvertently, he is liable for a sin offering. Similar concepts apply if they
differed with regard to the purification of a person afflicted bytzara'at,
if he can be purified or not.
Similarly, he is liable if they differ
with regard to the obligation to make a sotahdrink
the water which conveys the curse: Is a woman required to drink the water or is
she not required? For according to the person who says that she must drink, if
her husband dies before she drinks, she is forbidden to her yevam, while according to the
person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in
all analogous situations.
It is necessary to investigate and
examine whether a difference of opinion will lead to these consequences. If it
will lead to another consequence - which after a series of even 100
consequences - that will bring about a situation involving a prohibition whose
willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering, the rebellious elder is liable. This applies
regardless of whether he ruled leniently and the others ruled stringently or he
ruled stringently and they ruled leniently.
Halacha 3
If the difference of opinion between
the rebellious elder and the court will not lead to such a situation, the
rebellious elder is not liable for execution unless the difference of opinion
concerns tefillin.
What is implied? If the rebellious
elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable.
This applies provided he first made four compartments as required by law and
then made a fifth compartment and attached it to the outer compartment. For
when an outer compartment is not exposed to the open space at all times, it is
unacceptable.
The obligation of a rebellious elder
in such a matter is a law transmitted by the Oral Tradition. If, however, they
differed with regard to other mitzvot, e.g., he disputed one of the laws
concerning a lulav, tzitzit,
or a shofar, one claiming
that it is unacceptable and the other claiming that it is acceptable, one
claiming that the person fulfilled his obligation and the other claiming he did
not fulfill his obligation, or one says: "He is pure," and the other
says: "He is impure two degrees removed," the elder is not liable for
execution. Similar laws apply in all analogous situations.
Chapter 5
Halacha 1
A person who curses his father and
mother should be executed by stoning, asLeviticus 20:9 states: "He cursed his father and
his mother; he is responsible for his death." He is stoned to death
whether he curses them while alive or after they died. It is necessary that his
act be observed by witnesses and they warn him as is required with regard to
other individuals executed by the court.
The above applies to both a man and
woman, and also to a tumtum and an androgynus, provided they
reached majority, the age when they can be subjected to punishment.
Halacha 2
A person is not liable for execution
by stoning unless he curses his parents with one of God's unique names. If he
cursed them with another term used to refer to Him, he is not liable for
execution by stoning. He should, however, be lashed, as he would be lashed for
cursing any other proper Jew.
Halacha 3
Similarly, a person who curses his
paternal and maternal grandfather is considered as if he cursed any other
person.
Halacha 4
What is the source which serves as a
warning against cursing one's father and one's mother? We have heard the
punishment explicitly stated, the warning, however, is not stated explicitly.
Instead, it can be inferred from Leviticus 19:14: "Do not curse a
deaf-mute." Since a person is warned not to curse any Jew, his father is
also included, for he is also Jewish.
Halacha 5
A person who strikes his father or
mother should be executed by strangulation, as Exodus 21:15 states:
"One who strikes his father or his mother should certainly die." It
is necessary that his act be observed by witnesses and they warn him as is
required with regard to other individuals executed by the court.
The above applies to both a man and
woman, and also to a tumtum,
and anandrogynus provided
they reached majority, the age when they can be subjected to punishment.
A person is not liable for
strangulation until he wounds his parents. If he does not wound them, it is as
if he strikes another Jew. If he strikes them after their death, he is not
liable.
Halacha 6
When a person strikes his father on
his ear and causes him to become deaf, he is liable for execution. The
rationale is that it is impossible for him to become deaf without there being
an internal wound. Instead, we can be certain that at least a drop of blood was
released within the ear and that caused him to become deaf.
Halacha 7
When a person lets blood for his
father, or if he was a doctor and amputated flesh or a limb, he is not liable.
Even though he is not liable, the initial and preferred option is for him not
to perform the operation. Nor should he remove a thorn from the flesh of his
father or mother lest he cause a bruise.
When does the above apply? When there
is another person there who is capable of performing these actions. If,
however, there is no one else there capable of doing this but him and they are
suffering, he may let blood or amputate according to the license that they
grant him.
Halacha 8
What is the source which serves as a
warning against striking one's father and one's mother? We have heard the
punishment explicitly stated, the warning, however, is not stated explicitly.
Since a person is warned not to strike any Jew, his father and mother are also
included.
Halacha 9
A shituki is liable for cursing or striking his
mother, but not his father. Although his mother is questioned and she says:
"He is the son of so-and-so," he should not be executed by stoning or
strangulation because of her testimony.
A person who is conceived through
relations between a Jew and a maid-servant or a gentile woman, by contrast, is
not liable for cursing or striking his father or his mother. Similarly, a
convert - even if he was conceived outside the faith, but born within the faith
- is not liable for cursing or striking his father.
Halacha 10
Just as such a person is not liable
for cursing or striking his father, he is not liable for cursing or striking
his mother. This is derived from Exodus 21:17: "One who curses his father
and mother shall die." Implied is one who is liable for cursing his father
is liable for cursing his mother. Since such a person is not liable for his
father, he is not liable for his mother.
Halacha 11
A convert is forbidden to curse or to
strike his gentile father or to degrade him, so that people will not say:
"They came from a more severe level of holiness to a lesser level of
holiness, for this person degrades his father."66 Instead, he should offer
him certain measures of honor.
A servant, by contrast, has no
connection to his natural parents. His natural father is as if he was not his
father with regard to all matters. This applies even if they were both freed.
Halacha 12
When a person's father and mother are
absolutely wicked and violate transgressions - even if they were sentenced to
death and being taken to their execution - it is forbidden for a son to strike
them or curse them. If he curses them or wounds them, however, he is not
liable. If they repent, even if they are being taken to their execution, he is
liable and is executed because of them.
To whom does the above apply? To the
convicted person's son. If, however, an unrelated individual struck or cursed a
person after he was sentenced to death, even though he repents, he is not
liable, for that person will be executed. If, however, he embarrasses him, he
is liable to pay a fine for embarrassing him.
Halacha 13
If a person's father or mother
committed a transgression punishable by lashes and the son is a court
attendant, he should not lash them. Similarly, if they were obligated to be
placed under a ban of ostracism, he should not be the agent to apply this ban.
Nor should he push them or degrade them while acting as the emissary of the
court even though it is fit to do this to them and they have not repented.
Halacha 14
A son should not serve as an agent to
strike or curse his parents except if they entice others to worship idols. For
concerning such a person, the TorahDeuteronomy 13:9 states: "Do not have pity and do
not cover up for him."
Halacha 15
In any situation where a person is
obligated to take an oath to his son, we always saw that he never obligated him
to take an oath that involves a curse. Instead, he should have him take an oath
that does not involve a curse.
We already explained, that when a
father kills his son, none of the slain person's brothers becomes "the
redeemer of the blood."
The Torah showed concern not only for
striking or cursing one's parents, but also for shaming them. Anyone who shames
his parents, even with words alone or merely with an insinuation, is cursed by
the Almighty, as Deuteronomy 27:16states: "Cursed be he
who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a
father and scorns the training of a mother, the ravens... will gouge it
out." The court has the right to administer stripes for rebellious conduct
because of this and to punish in the manner they see fit.
Chapter 6
Halacha 1
Honoring one's father and mother is a
positive commandment of great importance, as is fearing one's father and
mother. The Torah equates the honor and fear of one's parents with the honor
and fear of God Himself. Exodus 20:12states: "Honor your father
and your mother," and Proverbs 3:9 states:
"Honor God from your wealth." Similarly, with regard to one's father
and mother,Leviticus 19:3 states: "A person must fear his
mother and father," andDeuteronomy 6:13 states: "And you shall fear God,
your Lord." Just as He commands us to honor and fear His great name; so,
too, He commands us to honor and fear our parents."
Halacha 2
A person who curses his father or
mother is executed by stoning and a person who blasphemes God is executed by
stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother
with regard to honor and a mother is mentioned before a father with regard to
fear to teach that they are both equal with regard to fear and honor.
Halacha 3
What is meant by fear and what is
meant by honor? Fear is expressed by not standing in his place, not sitting in
his place, not contradicting his words, nor offering an opinion that outweighs
his.
He should not call him by name,
neither during his lifetime or after his death. Instead, he should say:
"My father and my master." If his father or his teacher had the same
name as others, he should call those other people by a different name. It
appears to me that one should be careful only with regard to this matter with
regard to a name that is unusual which is not used frequently by people. With
regard to the names which people are generally called, by contrast, e.g.,
Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in
any language and at any time outside his father's presence without thinking
anything of the matter.
What is meant by honoring them? One
should bring them food and drink, clothe them and cover them from their
resources. If a father does not have financial resources and a son does, the
son is compelled to sustain his father and his mother according to his
capacity. He should bring him out and bring him home and serve him in all the
ways one serves a teacher. Similarly, he should stand before him as one stands
before a teacher.
Halacha 4
When a father was the student of his
son, the father need not stand in the presence of the son. The son, by
contrast, must stand before his father even if he is his student.
A son is obligated to honor his father
in other matters when he is carrying out his business and seeing to his
concerns. What is implied? If a person went to a place because of his father's
words, he should not say: "Hurry and free me on my own account," or
"Let me go on my own account," instead "Hurry and free me
because of my father," "Let me go because of my father." Similar
laws apply in all analogous situations. He should always include in his words
statements that indicate that he is concerned with his father's honor and that
he fears him.
Halacha 5
A son is obligated to honor his father
even after his death. What is implied? If he repeats a teaching in his father's
name, he should not say: "This is what my father said." Instead, he
should say: "This is what my father, and teacher - may I serve as
atonement for him - said."
When does the above apply? Within
twelve months of his passing. After twelve months, he says of him: "May he
be remembered for the life of the world to come."
Halacha 6
Both a man and a woman are obligated
to honor and fear their parents. It is only that the man has the capacity to do
this and a woman is subject to another's influence. Therefore if she is
divorced or widowed, they are both equal.
Halacha 7
To what degree does the mitzvah of
honoring one's father and mother extend? Even if one's parent takes his purse
of gold and throws it into the sea in his presence, he should not embarrass
them, shout, or vent anger at them. Instead, he should accept the Torah's
decree and remain silent.
To what degree does the mitzvah of
fearing them extend? Even if one was wearing fine garments and sitting at the
head of the community, if one's father and mother came, ripped the clothes,
struck him on the head, and spit in his face, he should not embarrass them.
Instead, he should remain silent and fear the King of kings who commanded him
to conduct himself in this manner. Were a mortal king to decree something which
would cause him even more suffering he would not be able to move a limb in
protest. Certainly, this applies when the command emanates from He who spoke
and caused the world to come into existence as He desired it.
Halacha 8
Although these commands have been
issued, a person is forbidden to lay a heavy yoke on his sons and be particular
about their honoring him to the point that he presents an obstacle to them.
Instead, he should forgo his honor and ignore any affronts. For if a father desires
to forgo his honor, he may.
Halacha 9
A person who strikes a son who has
attained majority should be placed under a ban of ostracism, for he is
transgressing the charge, Leviticus 19:14: "Do not place a
stumbling block in front of the blind."
Halacha 10
When a person's father or mother lose
control of their mental faculties, their son should try to conduct his
relationship with them according to their mental condition until God has mercy
upon them. If it is impossible for him to remain with them because they have
become very deranged, he should leave them, depart, and charge others with
caring for them in an appropriate manner.
Halacha 11
A mamzer is obligated to honor and fear his
father even though he is not liable for striking him or cursing him until he
repents. Even when his father was a wicked person who violated many
transgressions, he must honor him and fear him.
If he sees his father violate Torah
law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he
should tell him: 'Father, is not such-and-such written in the Torah?', as if he
is asking him, rather than warning him.
Halacha 12
When a person's father tells him to
violate the words of the Torah - whether he tells him to transgress a negative
commandment or not to fulfill a positive commandment, even if all that is
involved is a point of Rabbinic Law - he should not listen to him, as can be
inferred from Leviticus 19:3: 'A person must fear his mother
and his father and keep My Sabbaths.' Implied is that all are obligated in
honoring Me.
Halacha 13
The following laws apply when a
person's father tells him: 'Draw water for me,' and he has the opportunity to
perform a mitzvah. If it is possible for the mitzvah to be performed by others,
they should perform it and he should concern himself with honoring his father.
For we do not negate the observance of one mitzvah, because of the observance
of another mitzvah. If there are no others able to perform the other mitzvah,
he should perform the mitzvah and neglect his father's honor. For he and his
father are obligated to perform the mitzvah.
Torah study surpasses honoring one's
father and mother.
Halacha 14
If a person's father tells him: 'Bring
me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he
should overlook his mother's honor and honor his father first. For both he and
his mother are obligated to honor his father.
Halacha 15
A person is obligated to honor his
father's wife even though she is not his mother throughout his father's
lifetime, for this is included in honoring his father. Similarly, he should
honor his mother's husband throughout her lifetime. After her death, however,
he is not obligated to honor her.
It is a Rabbinical decree that a
person is obligated to honor his oldest brother as he is obligated to honor his
father.
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Hayom Yom:
• Tuesday, 28 Tevet 5774 – 31 December 2013
"Today's Day"
Tuesday, Tevet 28*, 5703
Torah lessons: Chumash:
Va'eira, Shlishi with Rashi.
Tehillim: 135-139.
Tanya: Now we can understand (p. 61)..."Be righteous."
(p. 63).
The published version of Sefer Hachakira (Derech Emuna) of the
Tzemach Tzedek lacks many glosses. He composed it in connection with his trips
to Petersburg where he had to answer many questions on those subjects.1
FOOTNOTES
*.This day marks the birth, in 5640 (1880) of Rebbetzin Chana of
blessed memory, mother of the Rebbe of righteous memory.
1.See "The Tzemach Tzedek and the Haskalah Movement,"
Kehot.
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Daily Thought:
A Little Smarter
If G‑d were only a
little smarter than me,
He wouldn’t be my G‑d.
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