Today in Judaism: Today is: Friday, 2 Shevat 5774 · 3 January
2014
Today in Jewish History:
Alexander-Yannai's death celebrated (76 BCE)
Hashmonean King Alexander-Yannai (Jannaeus), an avowed enemy of
the Jewish sages, died on this date. So great was his cruelty and the
ruthlessness with which he persecuted the Sages and those loyal to them (some
50,000 were killed in the years 82-76 BCE), that the day of his death was
declared a holiday.
R. Zusha of Anipoli (1800)
Shevat 2 is the yahrtzeit (anniversary of the passing) of
Chassidic Master Rabbi Meshulam Zusha of Anipoli (1718?-1800), a disciple of
the 2nd leader of the Chassidic movement, Rabbi DovBer of Mezeritch.
Despite Rabbi Zusha's erudition and great piety, he was
distinguished by his self-effacement and simple ways. A characteristic saying
of his goes: "If it were offered to me to exchange places with Abraham our
Father, I would refuse. What would G-d gain from this? He'd still have one
Zusha and one Abraham..." His colleagues said of him that he was literally
incapable of seeing anything negative in a fellow Jew.
Links: More about Rabbi Zusha
Daily Study:
Chitas and Rambam for today:
Chumash: Bo, 6th Portion (Exodus 12:29-12:51) with Rashi
• Chapter 12
29. It came to pass at midnight, and
the Lord smote every firstborn in the land of Egypt, from the firstborn of
Pharaoh who sits on his throne to the firstborn of the captive who is in the
dungeon, and every firstborn animal. כט. וַיְהִי | בַּחֲצִי הַלַּיְלָה וַיהֹוָה הִכָּה
כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר
הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה:
and the Lord: Heb. וַה. Wherever it
says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for
the “vav” is an expression of addition, like “so-and-so and (“vav” )
so-and-so.”
וה': כל מקום שנאמר וה' הוא ובית דינו, שהוי"ו
לשון תוספת הוא כמו פלוני ופלוני:
smote every firstborn: Even [a
firstborn] of another nation who was in Egypt. — [from Mechilta]
הכה כל בכור: אף של אומה אחרת והוא במצרים:
from the firstborn of Pharaoh:
Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn.
Concerning him, He [God] says: “But, for this [reason] I have allowed you to
stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. — [from
Mechilta]
מבכר פרעה: אף פרעה בכור היה ונשתייר מן
הבכורות, ועליו הוא אומר (שמות ט טז) [בעבור הראותך את כחי בים סוף]:
to the firstborn of the captive:
Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so
that they would not say, “Our deity brought about this retribution” (Mechilta).
The firstborn of the slave woman was included, because [Scripture] counts from
the most esteemed to the lowest, and the firstborn of the slave woman is more
esteemed than the firstborn of the captive. See commentary on Exodus 11:5.
עד בכור השבי: שהיו שמחין לאידם של ישראל.
ועוד, שלא יאמרו יראתנו הביאה הפורענות זו, ובכור השפחה בכלל היה, שהרי מנה מן החשוב
שבכלן עד הפחות, ובכור השפחה חשוב מבכור השבי:
30. And Pharaoh arose at night, he and
all his servants and all the Egyptians, and there was a great outcry in Egypt,
for there was no house in which no one was dead. ל. וַיָּקָם פַּרְעֹה לַיְלָה
הוּא וְכָל עֲבָדָיו וְכָל מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי אֵין
בַּיִת אֲשֶׁר אֵין שָׁם מֵת:
And Pharaoh arose: from his bed.
ויקם פרעה: ממטתו:
at night: Unlike the custom of kings,
[who rise] three hours after daybreak. — [from Mechilta]
לילה: ולא כדרך המלכים בשלש שעות ביום:
he: [arose] first, and afterwards his
servants. This teaches us that he went around to his servants’ houses and woke
them up. — [from Mechilta]
הוא: תחילה ואחר כך עבדיו, מלמד שהיה הוא
מחזר על בתי עבדיו ומעמידן:
for there was no house in which no one
was dead: If there was a firstborn, he was dead. If there was no firstborn, the
oldest household member was called the firstborn, as it is said: “I, too, shall
make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains
there: I shall make him great.] Another explanation: Some Egyptian women were
unfaithful to their husbands and bore children from bachelors. Thus they would
have many firstborn; sometimes one woman would have five, each one the
firstborn of his father (Mechilta 13:33).
כי אין בית אשר אין שם מת: יש שם בכור מת.
אין שם בכור, גדול שבבית קרוי בכור, שנאמר (תהילים פט כח) אף אני בכור אתנהו. דבר אחר
מצריות מזנות תחת בעליהן ויולדות מרווקים פנויים, והיו להם בכורות הרבה, פעמים הם חמשה
לאשה אחת, כל אחד בכור לאביו:
31. So he called for Moses and Aaron
at night, and he said, "Get up and get out from among my people, both you,
as well as the children of Israel, and go, worship the Lord as you have spoken. לא.
וַיִּקְרָא לְמשֶׁה וּלְאַהֲרֹן לַיְלָה וַיֹּאמֶר קוּמוּ צּאוּ מִתּוֹךְ עַמִּי גַּם
אַתֶּם גַּם בְּנֵי יִשְׂרָאֵל וּלְכוּ עִבְדוּ אֶת יְהֹוָה כְּדַבֶּרְכֶם:
So he called for Moses and Aaron at
night: [This] tells [us] that Pharaoh went around to the entrances [i.e., to
the doors of the houses] of the city, and cried out, “Where is Moses staying?
Where is Aaron staying?” -[from Mechilta]
ויקרא למשה ולאהרן לילה: מגיד שהיה מחזר
על פתחי העיר וצועק היכן משה שרוי היכן אהרן שרוי:
both you: the men.
גם אתם: הגברים:
as well as the children of Israel: The
young children.
גם בני ישראל: הטף:
and go, worship the Lord as you have
spoken: Everything is as you said, not as I said. “Neither will I let Israel
out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is
nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is
nullified. [Instead,] take also your flocks and also your cattle. What is [the
meaning of] “as you have spoken” ? You too shall give into our hands sacrifices
and burnt offerings (Exod. 10:25). — [from Mechilta]
ולכו עבדו את ה' כדברכם: הכל כמו שאמרתם,
ולא כמו שאמרתי אני, בטל לא אשלח (שמות ה ב) בטל מי ומי ההולכים (שם י ח) בטל רק צאנכם
ובקרכם יצג (שם כד):
32. Take also your flocks and also
your cattle, as you have spoken, and go, but you shall also bless me." לב. גַּם
צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם וָלֵכוּ וּבֵרַכְתֶּם גַּם
אֹתִי:
Take also your flocks and also your
cattle : What does "as you have spoken" mean? You too should give us
sacrifices and free will offerings.
גם צאנכם גם בקרכם קחו: ומהו כאשר דברתם,
גם אתה תתן בידינו זבחים ועולות (שמות י כה):
Take… as you have spoken… but you
shall also bless me: [I.e.,] pray for me that I shall not die, for I am a
firstborn. — [from Onkelos]
קחו כאשר דברתם וברכתם גם אתי: התפללו עלי
שלא אמות, שאני בכור:
33. So the Egyptians took hold of the
people to hasten to send them out of the land, for they said, "We are all
dead." לג. וַתֶּחֱזַק מִצְרַיִם עַל הָעָם לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ
כִּי אָמְרוּ כֻּלָּנוּ מֵתִים:
We are all dead: They said, “This is
not in accordance with Moses’ decree, for he said, ‘And every firstborn in the
land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are
dead, five or ten in one house.” -[from Mechilta] See Rashi on verse 30.
כלנו מתים: אמרו לא כגזרת משה הוא, שהרי
אמר (לעיל יא ה) ומת כל בכור, וכאן אף הפשוטים מתים חמישה או עשרה בבית אחד:
34. The people picked up their dough
when it was not yet leavened, their leftovers bound in their garments on their
shoulders. לד. וַיִּשָּׂא הָעָם אֶת בְּצֵקוֹ טֶרֶם יֶחְמָץ מִשְׁאֲרֹתָם צְרֻרֹת
בְּשִׂמְלֹתָם עַל שִׁכְמָם:
when it was not yet leavened: The
Egyptians did not permit them to tarry long enough for it to leaven.
טרם יחמץ: המצריים לא הניחום לשהות כדי חימוץ:
their leftovers: Heb. מִשְׁאִרֹתָם.
The remaining matzah and bitter herbs. — [from Mechilta and Jonathan]
משארתם: שירי מצה ומרור:
on their shoulders: Although they took
many animals with them, they [carried the remaining matzoth and bitter herbs on
their shoulders because] they loved the mitzvoth. — [from Mechilta]
על שכמם: אף על פי שבהמות הרבה הוליכו עמהם
מחבבים היו את המצווה:
35. And the children of Israel did
according to Moses' order, and they borrowed from the Egyptians silver objects,
golden objects, and garments. לה. וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר משֶׁה
וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת:
according to Moses’ order: that he
said to them in Egypt: “and let them borrow, each man from his friend” (Exod.
11:2). — [from Mechilta]
כדבר משה: שאמר להם במצרים (לעיל יא ב) וישאלו
איש מאת רעהו:
and garments: These meant more to them
than the silver and the gold, and [thus] whatever is mentioned later in the
verse is more esteemed. — [from Mechilta]
ושמלת: אף הן היו חשובות להם מן הכסף ומן
הזהב, והמאוחר בפסוק חשוב:
36. The Lord gave the people favor in
the eyes of the Egyptians, and they lent them, and they emptied out Egypt. לו. וַיהֹוָה
נָתַן אֶת חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת מִצְרָיִם:
and they lent them: Even what they
[the Israelites] did not request, they [the Egyptians] gave them. You say,
“[Lend me] one.” [They responded,] “Take two and go!” -[from Mechilta]
וישאלום: אף מה שלא היו שואלים מהם היו נותנים
להם. אתה אומר אחד, טול שנים ולך:
and they emptied out: Heb. וַיְנַצְלוּ.
Onkelos renders: וְרוֹקִינוּ, and they emptied out.
וינצלו: ורוקינו:
37. The children of Israel journeyed
from Rameses to Succoth, about six hundred thousand on foot, the men, besides
the young children. לז. וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה
כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבד מִטָּף:
from Rameses to Succoth: They were 120
“mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried
you on eagles’ wings.” -[from Mechilta]
מרעמסס סכתה: מאה ועשרים מיל היו ובאו שם
לפי שעה, שנאמר (שמות יט ד) ואשא אתכם על כנפי נשרים:
the men: from 20 years old and older.
— [from Song Rabbah 3:6]
הגברים: מבן עשרים שנה ומעלה:
38. And also, a great mixed multitude
went up with them, and flocks and cattle, very much livestock. לח. וְגַם
עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד:
a great mixed multitude: A mixture of
nations of proselytes. — [from Zohar, vol. 2, p. 45b]
ערב רב: תערובות אומות של גרים:
39. They baked the dough that they had
taken out of Egypt as unleavened cakes, for it had not leavened, for they were
driven out of Egypt, and they could not tarry, and also, they had not made
provisions for themselves. לט. וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם
עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ
וְגַם צֵדָה לֹא עָשׂוּ לָהֶם:
matzah cakes: cakes of matzah. Dough
which did not leaven is called matzah
עגת מצות: חררה של מצה בצק שלא החמיץ קרוי
מצה:
and also, they had not made provisions
for themselves: for the trip. [This verse] tells [of] Israel’s praise, [namely]
that they did not say, “How will we go out into the desert without provisions?”
Instead they believed and left. This is what is what is stated explicitly in
the Prophets: “I remember to you the loving kindness of your youth, the love of
your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2).
Now what was the [Israelites’] reward? It is explained afterward: “Israel is
holy to the Lord, etc.” (Jer. 2:3). — [from Mechilta]
וגם צדה לא עשו להם: לדרך. מגיד שבחן של
ישראל, שלא אמרו היאך נצא למדבר בלא צדה, אלא האמינו והלכו, הוא שמפורש בקבלה (ירמיהו
ב ב) זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה, ומה שכר מפורש
אחריו (שם ג) קודש ישראל לה' וגו':
40. And the habitation of the children
of Israel, that they dwelled in Egypt, was four hundred and thirty years. מ. וּמוֹשַׁב
בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת
שָׁנָה:
that they dwelled in Egypt: after the
other dwellings in which they dwelled as foreigners in a land that was not
theirs. — [from Mechilta]
אשר ישבו במצרים: אחר שאר הישיבות שישבו
גרים בארץ לא להם:
was four hundred and thirty years:
Altogether, from the time that Isaac was born, until now, were 400 years. From the
time that Abraham had seed [i.e., had a child, the prophecy] “that your seed
will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years
from the decree “between the parts” (Gen 15:10) until Isaac was born. It is
impossible, however, to say that [they spent 400 years] in Egypt alone, because
Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go
and figure all his years, all the years of his son Amram, and Moses’ 80 years;
you will not find them [to be] that many, and perforce, Kehath lived many of
his years before he descended to Egypt, and many of Amram’s years are included
in the years of Kehath, and many of Moses’ years are included in Amram’s years.
Hence, you will not find 400 years counting from their arrival in Egypt. You
are compelled, perforce, to say that the other dwellings [which the Patriarchs
settled] were also called being “sojournings” and even in Hebron, as it is
said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and
[Scripture] states also “the land of their sojournings in which they sojourned”
(Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be
strangers” [commences] when he [Abraham] had offspring. And only when you count
400 years from the time that Isaac was born, you will find 210 years from their
entry into Egypt. This is one of the things that [the Sages] changed for King
Ptolemy. — [from Mechilta, Meg. 9a]
שלשים שנה וארבע מאות שנה: בין הכל משנולד
יצחק עד עכשיו היו ארבע מאות שנה. משהיה לו זרע לאברהם נתקיים (בראשית טו יג) כי גר
יהיה זרעך, ושלשים שנה היו משנגזרה גזירת בין הבתרים עד שנולד יצחק. ואי אפשר לומר
בארץ מצרים לבדה, שהרי קהת מן הבאים עם יעקב היה צא וחשוב כל שנותיו וכל שנות עמרם
בנו ושמונים של משה, לא תמצאם כל כך, ועל כרחך הרבה שנים היו לקהת עד שלא ירד למצרים,
והרבה משנות עמרם נבלעים בשנות קהת והרבה משמונים של משה נבלעים בשנות עמרם, הרי שלא
תמצא ארבע מאות לביאת מצרים, והוזקקת לומר על כרחך, שאף שאר הישיבות נקראו גרות, אפילו
בחברון, שנאמר (בראשית לה כז) אשר גר שם אברהם ויצחק, ואומר (שמות ו ד) את ארץ מגוריהם
אשר גרו בה, לפיכך אתה צריך לומר כי גר יהיה זרעך משהיה לו זרע. וכשתמנה ארבע מאות
שנה משנולד יצחק, תמצא מביאתן למצרים עד יציאתן מאתים ועשר שנה, וזה אחד מן הדברים
ששינו לתלמי המלך:
41. It came to pass at the end of four
hundred and thirty years, and it came to pass in that very day, that all the
legions of the Lord went out of the land of Egypt. מא. וַיְהִי מִקֵּץ שְׁלשִׁים
שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל צִבְאוֹת
יְהֹוָה מֵאֶרֶץ מִצְרָיִם:
It came to pass at the end of four
hundred and thirty years, and it came to pass in that very day: [This] tells
[us] that as soon as the end [of this period] arrived, the Omnipresent did not
keep them [even] as long as the blink of an eye. On the fifteenth of Nissan,
the angels came to Abraham to bring him tidings. On the fifteenth of Nissan
Isaac was born; on the fifteenth of Nissan the decree of “between the parts”
was decreed. — [from Mechilta]
ויהי מקץ שלשים שנה וגו' ויהי בעצם היום
הזה: מגיד שכיון שהגיע הקץ לא עכבן המקום כהרף עין, בחמישה עשר בניסן באו מלאכי השרת
אצל אברהם לבשרו, בחמישה עשר בניסן נולד יצחק, ובחמישה עשר בניסן נגזרה גזירת בין הבתרים:
42. It is a night of anticipation for
the Lord, to take them out of the land of Egypt; this night is the Lord's,
guarding all the children of Israel throughout their generations. מב. לֵיל
שִׁמֻּרִים הוּא לַיהֹוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא הַלַּיְלָה הַזֶּה לַיהֹוָה
שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם:
It is a night of anticipation: for
which the Holy One, blessed be He, was waiting and anticipating, [in order] to
fulfill His promise to take them out of the land of Egypt.
ליל שמרים: שהיה הקב"ה שומר ומצפה לו
לקיים הבטחתו להוציאם מארץ מצרים:
this night is the Lord’s: This is the
night concerning which He said to Abraham, “On this night I will redeem your
children.” -[from Mechilta]
הוא הלילה הזה לה': הוא הלילה שאמר לאברהם
בלילה הזה אני גואל את בניך:
guarding all the children of Israel
throughout their generations: from that time onward, it [the Israelites] is
guarded from harmful spirits, like the matter that is stated: “and He will not
permit the destroyer, etc.” (above verse 23). — [from Mechilta]
שמרים לכל בני ישראל לדרתם: משומר ובא מן
המזיקין, כענין שנאמר (פסוק כג) ולא יתן המשחית וגו':
43. The Lord said to Moses and Aaron,
"This is the statute of the Passover sacrifice: No estranged one may
partake of it. מג. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל
בֶּן נֵכָר לֹא יֹאכַל בּוֹ:
This is the statute of the Passover
sacrifice: On the fourteenth of Nissan, this section was told to them. — [from
Exod. Rabbah 19:5]
זאת חקת הפסח: בי"ד בניסן נאמרה להם
פרשה זו:
No estranged one: Whose deeds have
become estranged from his Father in heaven. Both a gentile and an Israelite
apostate are meant. — [from Mechilta]
כל בן נכר: שנתנכרו מעשיו לאביו שבשמים.
ואחד נכרי ואחד ישראל משומד במשמע:
44. And every man's slave, purchased
for his money you shall circumcise him; then he will be permitted to partake of
it. מד.
וְכָל עֶבֶד אִישׁ מִקְנַת כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ:
you shall circumcise him; then he will
be permitted to partake of it: [I.e., he means] his master. [This] tells [us]
that the [failure to perform the] circumcision of one’s slaves prevents one
from partaking of the Passover sacrifice. [These are] the words of Rabbi
Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s
slaves does not prevent one from partaking of the Passover sacrifice. If so,
what is the meaning of “then he will be permitted to partake of it” ? [“He” in
this phrase is referring to] the slave. — [from Mechilta]
ומלתה אתו אז יאכל בו: רבו, מגיד שמילת עבדיו
מעכבתו מלאכול בפסח, דברי רבי יהושע. רבי אליעזר אומר אין מילת עבדיו מעכבתו מלאכול
בפסח, אם כן מה תלמוד לומר אז יאכל בו, העבד:
45. A sojourner or a hired hand may
not partake of it. מה. תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ:
A sojourner: This is a resident alien.
— [from Mechilta] [I.e., a gentile who has accepted upon himself not to
practice idolatry but eats carcasses.]
תושב: זה גר תושב:
or a hired hand: This is a gentile.
Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated:
“but no uncircumcised man may partake of it” (verse 48). But this refers to a
circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired
hand. — [from Mechilta]
ושכיר: זה הנכרי. ומה תלמוד לומר, והלא ערלים
הם, ונאמר (פסוק מח) וכל ערל לא יאכל בו, אלא כגון ערבי מהול וגבעוני מהול והוא תושב
או שכיר:
46. It must be eaten in one house; you
shall not take any of the meat out of the house to the outside, neither shall
you break any of its bones. מו. בְּבַיִת אֶחָד יֵאָכֵל לֹא תוֹצִיא מִן הַבַּיִת
מִן הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ:
It must be eaten in one house: In one
group, that those counted upon it may not become two groups and divide it. You
say [that it means] in two groups, or [perhaps] it means nothing other than in
one house as is its apparent meaning, and to teach that if they started eating
in the yard and it rained, that they may not enter the house. Therefore,
Scripture states: “on the houses in which they will eat it” (above verse 7).
From here [we deduce] that the one who eats [the Passover sacrifice] may eat
[it] in two places. — [from Mechilta]
בבית אחד יאכל: בחבורה אחת, שלא יעשו הנמנין
עליו שתי חבורות ויחלקוהו. אתה אומר בחבורה אחת, או אינו אלא בבית אחד כמשמעו, וללמד
שאם התחילו והיו אוכלים בחצר וירדו גשמים שלא יכנסו לבית, תלמוד לומר (פסוק ז) על הבתים
אשר יאכלו אותו בהם, מכאן שהאוכל אוכל בשני מקומות:
you shall not take any of the meat out
of the house: [I.e.,] out of the group. — [from Mechilta]
לא תוציא מן הבית: מן החבורה:
neither shall you break any of its
bones: If it [the bone] is edible, e.g., if there is an olive-sized amount of
meat on it, it bears the prohibition of breaking a bone; if there is neither an
olive-sized amount of meat on it nor marrow [in it], it does not bear the
prohibition against breaking a bone. — [from Pes. 84b]
ועצם לא תשברו בו: הראוי לאכילה, כגון שיש
עליו כזית בשר יש בו משום שבירת עצם, אין עליו כזית בשר אין בו משום שבירת עצם:
47. The entire community of Israel
shall make it. מז. כָּל עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ:
The entire community of Israel shall
make it: Why was this stated? Because it says concerning the Passover sacrifice
of Egypt: “a lamb for each parental home” (above verse 3), we might think that
the same applies to the Passover sacrifice of later generations. Therefore,
Scripture states: “The entire community of Israel shall make it.” -[from
Mechilta]
כל עדת ישראל יעשו אתו: למה נאמר, לפי שהוא
אומר בפסח מצרים (פסוק ג) שה לבית אבות, שנמנו עליו למשפחות, יכול אף פסח דורות כן,
תלמוד לומר כל עדת ישראל יעשו אותו:
48. And should a proselyte reside with
you, he shall make a Passover sacrifice to the Lord. All his males shall be
circumcised, and then he may approach to make it, and he will be like the
native of the land, but no uncircumcised male may partake of it. מח. וְכִי
יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהֹוָה הִמּוֹל לוֹ כָל זָכָר וְאָז יִקְרַב
לַעֲשׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל עָרֵל לֹא יֹאכַל בּוֹ:
he shall make a Passover sacrifice: We
might think that everyone who converts must make a Passover sacrifice
immediately. Therefore, Scripture states: “and he will be like the native of
the land,” [indicating that] just as the native [makes the sacrifice] on the
fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of
Nissan]. — [from Mechilta]
ועשה פסח: יכול כל המתגייר יעשה פסח מיד,
תלמוד לומר והיה כאזרח הארץ, מה אזרח בארבעה עשר אף גר בארבעה עשר:
but no uncircumcised male may partake
of it: This includes one whose brothers died because of circumcision, [one] who
is not considered an apostate in regards to circumcision, and [his
disqualification] is not derived from “No estranged one may partake of it”
(verse 43). — [from Mechilta]
וכל ערל לא יאכל בו: להביא את שמתו אחיו
מחמת מילה שאינו משומד לערלות ואינו נלמד מבן נכר לא יאכל בו (פסוק מג):
49. There shall be one law for the
native and for the stranger who resides in your midst." מט.
תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם:
There shall be one law: [This verse
comes] to liken a proselyte to a native also regarding other commandments in
the Torah. — [from Mechilta]
תורה אחת וגו': להשוות גר לאזרח אף לשאר
מצות שבתורה:
50. All the children of Israel did; as
the Lord had commanded Moses and Aaron, so they did. נ. וַיַּעֲשׂוּ כָּל בְּנֵי
יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה וְאֶת אַהֲרֹן כֵּן עָשׂוּ:
51. It came to pass on that very day,
that the Lord took the children of Israel out of the land of Egypt with their
legions. נא. וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא יְהֹוָה אֶת בְּנֵי יִשְׂרָאֵל
מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם:
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Tehillim Psalm Chapters 10-17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting
of it, until he says: “There is neither law nor judge. God pays no attention to
the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times
of distress?
2. The wicked man in his arrogance pursues the poor; they are
caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and
the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not
avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from
before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all
generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and
iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he
murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize
the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his
might.
11. He says in his heart, “God has forgotten, He conceals His
countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the
lowly.
13. Why does the wicked man scorn God? Because he says in his
heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and
vexation. To recompense is in Your power; the helpless place their trust in
You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the
wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished
from His land.
17. Lord, You have heard the desire of the humble; direct their
hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that
[the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is
for his own benefit, to cleanse him of his sins; whereas the wicked one is
granted prosperity in this world-similar to the verse, "Wealth remains
with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the
Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a
bird?2
2. For behold, the wicked bend the bow, they have readied their
arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the
righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in
heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the
lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone;
a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous
deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a
psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful
have vanished from among men.
3. Men speak falsehood to one another; with flattering lips,
with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that
speaks boastfully-
5. those who have said, "With our tongues we shall prevail,
our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning
of the needy, the Lord says, "Now I will arise!" "I will grant
deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in
the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them
from this generation,
9. [in which] the wicked walk on every side; when they are
exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should
offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will
You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the
grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest
I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my
oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will
rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly
with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the
first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart,
"There is no God!" [Man's] deeds have become corrupt and abominable,
no one does good.
2. The Lord looked down from heaven upon mankind, to see if
there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt;
there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they
devour bread, who do not call upon the Lord, will [ultimately] come to know
[the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous
generation.
6. You scorn the counsel of the lowly, that he puts his trust in
the Lord.
7. O that out of Zion would come Israel's deliverance! When the
Lord returns the captivity of His people, Jacob will exult, Israel will
rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which
one should conduct oneself. He is then assured that his soul will rest in Gan
Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may
dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in
his heart;
3. who has no slander on his tongue, who has done his fellowman
no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who
honors those who are God-fearing; who does not change his oath even if it is to
his own detriment;
5. who does not lend his money at interest, nor accept a bribe
against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit,
for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my
trust in You.
2. You, [my soul,] have said to God, "You are my Master;
You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for
the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall
increase; I will not offer their libations of blood, nor take their names upon
my lips.
5. The Lord is my allotted portion and my share; You guide my
destiny.
6. Portions have fallen to me in pleasant places; indeed, a
beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my
intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at
my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh,
too, rests secure.
10. For You will not abandon my soul to the grave, You will not
allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated
with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful
matter, or other things. If one has sinned, he should see to reform himself,
and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to
my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes
behold uprightness.
3. You have probed my heart, examined it in the night, tested me
and found nothing; no evil thought crossed my mind; as are my words so are my
thoughts.
4. So that [my] human deeds conform with the words of Your lips,
I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not
falter.
6. I have called upon You, for You, O Lord, will answer me;
incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right
hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of
Your wings
9. from the wicked who despoil me, [from] my mortal enemies who
surround me.
10. Their fat has closed [their hearts]; their mouths speak
arrogantly.
11. They encircle our footsteps; they set their eyes to make us
stray from the earth.
12. His appearance is like a lion longing to devour, like a
young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue
my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord,
among those who die of old age, whose portion is eternal life and whose innards
are filled with Your concealed goodness; who are sated with sons and leave
their abundance to their offspring.
15. Because of my righteousness, I shall behold Your
countenance; in the time of resurrection, I will be sated by Your image.
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Today in Tanya: Likutei Amarim, end of Chapter 15
• Friday, 2 Shevat 5774 – 3 January 2014
• Lessons in Tanya
• Today's Tanya Lesson
Likutei Amarim, end of Chapter 15
ובזה יובן מ״ש בגמרא דעובד אלקים היינו
מי ששונה פרקו מאה פעמים ואחד, ולא עבדו היינו מי ששונה פרקו מאה פעמים לבד
This explains the Talmudic statement1 that
“he who serves G‑d” refers to one who revises his studies 101 times, while “he
who serves Him not” refers to one who revises his studies only 100 times.
It seems strange that this 101st
revision should outweigh all the previous hundred, and should earn the student
the designation of “he who serves G‑d.” However, when we appreciate the
struggle one must face in order to learn more than is his custom, this is
readily understood, as the Alter Rebbe goes on to explain.
והיינו משום שבימיהם היה הרגילות לשנות
כל פרק מאה פעמים
This is so because in those Talmudic days, it was customary to review each
lesson one hundred times.
Thus, to review one hundred times did
not require any effort; it was second nature. Only the 101st revision, which
required effort beyond the student’s custom, could gain him the appellation of
“he who serves G‑d.”
כדאיתא התם בגמרא משל משוק של חמרים,
שנשכרים לעשר פרסי בזוזא ולאחד עשר פרסי בתרי זוזי, מפני שהוא יותר מרגילותם
The Talmud illustrates
this by the analogy of the market of the donkey drivers. The drivers would
charge one zuz for ten parsi (Persian miles), but demandedtwo zuz for driving 11 parsi, for driving an eleventh mile exceeded
their customary practice.
ולכן זאת הפעם המאה ואחת היתרה על
הרגילות שהורגל מנעוריו שקולה כנגד כולן
Therefore, this 101st revision, which
is beyond the normal practice to which the student has been accustomed since
his childhood, is equivalent to all the previous one hundred revisions
combined.
ועולה על גביהן ביתר שאת ויתר עז, להיות
נקרא עובד אלקים
In fact its quality surpasses them in
its greater strength and power, so that it is only this one extra revision
which entitles the student to be called “he who serves G‑d.”
מפני שכדי לשנות טבע הרגילות, צריך
לעורר את האהבה לה׳ על ידי שמתבונן בגדולת ה׳ במוחו
For in order to change his habitual
nature he must arouse within himself the love of G‑d,
by contemplating G‑d’s greatness in his mind,
לשלוט על הטבע שבחלל השמאלי המלא דם
הנפש הבהמית שמהקליפה
in order to master the nature that is
in the left part of the heart, the seat of the animal soul, which is full of the blood of the
animal soul originating in kelipah,
שממנה הוא הטבע
whence comes this nature; and the power
of his love enables him to transcend his nature.
וזו היא עבודה תמה לבינוני
And this — to overpower
one’s animal soul through a love of G‑d generated by meditation —is a perfect
service for a Beinoni.
או לעורר את האהבה המסותרת שבלבו
An alternate type of
service for a Beinoni is to arouse to a revealed
state the love of G‑d inherently
found hidden in his
heart,
למשול על ידה על הטבע שבחלל השמאלי
thereby to control the nature that is
in the left part of the heart.
שזו נקרא גם כן עבודה
This,too, is called serving G‑d, although an
imperfect service—
להלחם עם הטבע והיצר על ידי שמעורר
האהבה המסותרת בלבו
to wage war against his nature and
inclination by arousing the love hidden in his heart.
מה שאין כן כשאין לו מלחמה כלל
If, however, he wages no war at all — not engaging
even in the lesser struggle of arousing the love hidden within him, e.g., when
he studies only to the limits of his natural diligence, then although he
employs his hidden love of G‑d in his divine service,2 yet —
אין אהבה זו מצד עצמה נקראת עבודתו כלל
This love in itself can in no way be
credited to his service and he is therefore called “he who serves Him not.”
To be designated “one who serves G‑d,”
the Beinoni must
engage in a struggle with his evil inclination, either through a love of G‑d
born of meditation or at least by arousing his hidden love.
——— ● ———
|
FOOTNOTES
|
|
|
Chagigah 9b.
|
|
|
He must employ at least his hidden love of G‑d to motivate him
to study Torah, for although he may be studious by nature yet he still
desires his bodily comforts more than the constant study that displaces them.
|
|
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Rambam:
• Daily Mitzvah Sefer Hamitzvos:
N167
Negative Commandment 167 (Digest)
A High Priest under the Same Roof as a Corpse
"Neither shall he come close to any dead
body"—Leviticus 21:11.
A high priest is prohibited from being under the same roof as a
human corpse—even if the deceased is his next of kin.
The 167th prohibition is that a kohen gadol is forbidden from being
under the same roof as a dead body, even if it is someone who there is a
command to mourn, i.e. a close relative.1
The source of this prohibition is G‑d's statement,2 "He shall not come into [a tent containing]
any dead body."
If he makes himself tameh — even for his father or mother — he
is punished by lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer.
He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos
in English.
FOOTNOTES
1.I.e. father, mother, son, daughter, brother or sister.
2.Lev. 21:11.
-------
Rambam:
• 1 Chapter: Tum'at Okhalin Chapter 3
Chapter 3
Halacha 1
We have already explained that food does not contract impurity
until it is made fit to do so and that all food that is not designated for human
consumption does not contract ritual impurity until it is designated for human
consumption.
Halacha 2
The following rules apply when food is designated for human
consumption in one locale, but is not designated for human consumption in
another place. In a place where it is so designated, special intent is not
necessary to designate it for human consumption. In a place where it is not so
designated, one must have a special intent to designate it for human
consumption and then it will be susceptible to ritual impurity. Any food that
will ultimately impart impurity to a person or to keilim need
not be exposed to liquids to become susceptible to ritual impurity.
Halacha 3
There are foods that require exposure to liquids, but do not
require a special intent. There are foods that require a special intent, but do
not require exposure to liquids, foods that require special intent and exposure
to liquids, and foods that require neither special intent, nor exposure to
liquids.
What is implied? All foods that are designated for human
consumption in any place require exposure to liquids, but do not require
special intent. Kosher fish and kosher locusts in all places and non-kosher
locusts and fish in rural areas are considered as designated for human
consumption and require exposure to liquids, but do not require a special
intent. Similarly, in all places, the fat of a kosher animal that died requires
exposure to liquids, but does not require special intent.
The following require special intent and exposure to liquids: Meat
that was separated from a living being, whether a human, animal, or fowl, the
carcass of a non-kosher fowl, in rural areas, the fat of a kosher domesticated
animal that was ritually slaughtered - even though it was exposed to liquids
when slaughtered, it requires a second exposure after one had the intent to
partake of it, and all wild vegetables, e.g., very pungent onions and
mushrooms. Similarly, in rural areas, small locusts and fish require a special
intent. When endives were sown for animal fodder and then the owner changed his
mind and thought of using them for human consumption, they are not subject to
ritual impurity unless he had such intent after they were picked. For an intent
that one had while produce is connected to the earth is not significant. When
one collected endives for an animal, washed them, and then thought to serve
them to a human being, they must be exposed to liquids again after the change
of mind. Similar laws apply in all analogous situations.
If one thought of partaking of the the allal, it can
contract the impurity associated with foods. If not, it is considered as wood
and it is not susceptible to ritual impurity. Similarly, bones that are joined
to meat, the giddim, the soft portions of the horns and the hoofs,
the thin feathers and the wooly hairs of a fowl, the soft portion of its nails
and its beak that are embedded in its flesh require special intent and exposure
to liquids.
The following require neither special intent, nor exposure to
liquids: the carcass of an animal from a kosher species, the carcass of a fowl
from a kosher species, and the fat of a domesticated animal in large cities.
None of these require either special intent, or exposure to liquids. The rationale
is that since they are designated for human consumption, there is no need for
special intent. They do not require exposure to liquids for ultimately, an
olive-sized portion of them can impart impurity to a person or to a k'li and
any substance that imparts impurity of a more severe type does not require
exposure to liquids.
The following require special intent, but not exposure to
liquids: The carcass of a fowl from a kosher species in rural areas and the
carcass of an animal from a non-kosher species in all places. The above applies
when one has in mind to partake of less than an olive-sized portion. An
olive-sized portion, by contrast, is a primary source of impurity.
Halacha 4
When a Jew slaughters a non-kosher animal for a gentile and
slits the two - or the majority of the two - signs of ritual slaughter, it
imparts the impurity associated with food as long as it is in its death-throes.
It does not require a specific intent, for when a Jew slaughters an animal for
a gentile to eat, there is no greater special intent. It does not require
exposure to liquids, for ultimately, it will impart impurity of a more severe
type.
If he only slit one of the signs of ritual slaughter or stabbed
it in the throat, it does not contract the impurity associated with foods.
Similarly, if a gentile slaughtered a kosher animal for a Jew, slitting the two
- or the majority of the two - signs of ritual slaughter, it imparts the
impurity associated with food as long as it is in its death-throes and it does
not need to be exposed to liquids. If he only slit one of the signs of ritual
slaughter or stabbed it in the throat, it does not contract the impurity
associated with foods and is considered like other animal carcasses.
Halacha 5
When a person cuts meat from a limb severed from a living animal
and, afterwards, considered using it as food, it requires exposure to liquids
to become susceptible to impurity. If he thought of using it as food and then
severed it, it does not require exposure to liquids, because it imparts the severe
impurity associated with an animal carcass. And whenever a substance imparts
severe impurity, it need not be exposed to liquids.
Halacha 6
When a person has in mind to partake of less than an olive-sized
portion of the carcass of a non-kosher animal and combined it with other foods
to complete the egg-sized portion of impure foods required to impart impurity,
the entire amount need not be exposed to water. The rationale is that were one
to increase the portion that is less than an olive-sized portion in the
egg-sized portion until it was the size of an olive, it would impart severe
impurity.
Similarly, when there is an olive-sized portion of meat from an
animal that one had in mind to eat that was covered with dough until it reached
the size of an egg, since it does not impart impurity when touched because of
the dough, it is necessary that one have in mind to use it as food. The dough
need not be exposed to liquids to contract impurity. The rationale is that the
entire measure can impart impurity when carried, because of the olive-sized
portion of the animal carcass it contains. Even though it does not impart
impurity when touched, it is considered as if it is ultimately capable of
imparting more severe impurity. Therefore it need not be exposed to liquids.
Halacha 7
When there is less than an olive-sized portion of a human corpse
to which other foods were added so that an egg-sized portion of food would be
reached, one must have in mind partaking of the entire amount for it to become
susceptible to impurity, since generally, the entire amount is considered of no
importance by all people. The entire amount does not require to be exposed to
water, because of the meat from the corpse that it contains.
Halacha 8
When an olive-sized portion of a human corpse is covered with
dough, the entire amount imparts the severe impurity associated with a human corpse.
Halacha 9
When a person cuts flesh from a living human being to feed to an
animal, if afterwards, he thinks of using it as food for humans, for it to
impart the impurity associated with foods, he must have such an intent, but it
need not be exposed to water.
Halacha 10
When a chick falls into a vat of wine and dies, even though the
vat is located in a city, it becomes repulsive in the vat. Therefore to become
susceptible to ritual impurity, one must have a specific intent to partake of
it.
If, when one lifted it out of the vat, he thought of feeding it
to a gentile, it imparts impurity, for he thought of using it for human
consumption. If he thought of feeding it to a dog, it does not contract the
impurity associated with foods. If the person who thought of feeding it to a
person was a deafmute, a mentally or emotionally compromised person, or a
minor, it is pure. If such individuals lifted it out of the vat to feed it to a
person, it is impure, for their deeds are significant, but not their intent.
-------
Rambam:
• 3 Chapters: Avel Chapter 6, Avel Chapter 7, Avel Chapter 8
Chapter 6
Halacha 1
According to Rabbinic Law, a mourner
should observe some of the mourning practices for 30 days. Which source did our
Sages use as a support for the concept of 30 days? Deuteronomy 21:13 states: "And she shall cry for
her father and mother for a month." Implied is that a mourner will feel
discomfort for a month.
Halacha 2
These are the practices forbidden to a
mourner for the entire 30-day period. He is forbidden to cut his hair, to wear
freshly ironed clothing, to marry, to enter a celebration of friends, and to go
on a business trip to another city; five matters in all.
Halacha 3
What does the prohibition against
cutting one's hair involve? Just as it is forbidden to cut any of the hair of
one's body, to shave one's mustache, or to cut one's nails with a utensil
through the seven days of mourning;66 so, too, he is forbidden throughout these
30 days.
To whom does the above apply? To a
man. A woman, by contrast, is permitted to remove hair after seven days
although a man must wait 30. For one's father or mother, a man is obligated to
let his hair grow until it becomes noticeably long or until his colleagues
rebuke him for not attending to his appearance.
Halacha 4
Similarly, a mourner is forbidden to
wear new white clothes that have been ironed for 30 days. This applies to both
a man and a woman. If they are colored and ironed, it is permitted. Similarly,
if they are not new although they are white and ironed, it is permitted. There
is no prohibition against wearing linen clothes that were ironed.
After 30 days, one may wear ironed
clothes, even if one is in mourning for one's father or mother.
Halacha 5
What does the prohibition against
marriage involve? It is forbidden to marry a woman throughout these 30 days. It
is, however, permitted to consecrate her even on the day of the death of one's
relative.
When a man's wife dies, if he already
fulfilled the mitzvah of procreation, and he has someone to attend to him and
he does not have young children, he may not remarry until three festivals pass.
If, however, a person has not fulfilled the mitzvah of procreation, or
fulfilled the mitzvah and has young children, or does not have someone to
attend to him, he is permitted to consecrate and marry immediately. It is,
however, forbidden for him to enter into relations with his wife until 30 days
have passed. Similarly, a woman who was in mourning should not enter into
relations until 30 days have passed.
Halacha 6
A friendly get-together which a person
is obligated to requite immediately may be held immediately after the seven
days of mourning. If, however, he is not obligated to requite such a gathering,
he is forbidden to enter one until 30 days pass.
Halacha 7
When does the above apply? When one is
mourning for other deceased persons. When mourning for one's father or mother,
by contrast, under all circumstances, one is forbidden to enter a friendly
gathering for twelve months.
Halacha 8
When mourning for all other deceased
persons, one is permitted to go on a business trip immediately after 30 days
pass. When mourning for one's father or mother, by contrast, one should not go
until his colleagues rebuke him and tell him: "Come with us."
Halacha 9
When mourning for all other deceased
persons, if one desires, one may reduce his business activities. If he does not
desire, he need not reduce them. When mourning for one's father or mother, by
contrast, one should reduce one's business activities.
Halacha 10
When a person is journeying from place
to place, he should minimize his commercial activity if possible. If not, he
should purchase the articles he needs for his journey and articles which are
necessary to maintain his existence.
Halacha 11
When a person's husband, wife, father,
or mother was crucified in a city, it is forbidden for him to dwell in that
city until the flesh of the corpse decomposes. If it is a major metropolis like
Antioch, one may dwell in the other portion of the city, where one's relatives
are not crucified.
Halacha 12
Even a portion of the seventh day is
considered as the entire day and is counted both as part of the seven days of
acute mourning and the 30 days of mourning. Therefore it is permissible to
launder, to wash, and to perform other activities on the seventh day.
Similarly, even a portion of the thirtieth day is considered as the entire day
and it is permitted to cut one's hair and iron one's clothes on that day.
Halacha 13
The following laws apply when one
suffers several losses for which he is required to mourn one after the other.
If his hair grows overly long, he may trim it with a razor, but not with
scissors. He may wash his clothes in water, but not with soap or using sand. He
may wash his entire body in cold water, but not in hot water.
Similarly, when one suffers repeated
losses for which he must mourn after arriving from an overseas journey, being
released from captivity or prison, being released from a ban of ostracism under
which he had being placed, being absolved from a vow which he had taken, or
emerging from a state of ritual impurity to one of purity, he may cut his hair
in the midst of the period of mourning. The rationale is that one period of
mourning followed the other and the people did not have the opportunity to care
for themselves.
Chapter 7
Halacha 1
The following rules apply when a
person receives a report that a close relative of his died. If he received the
report within 30 days of the person's death - even on the thirtieth day itself
- it is considered a proximate report. He must observe the seven days of
mourning from the time he receives the report. He must rend his garments and
count 30 days for the prohibition against cutting one's hair and the other
factors from that date. The general principle is: The day on which he hears the
report is like the day of the person's burial.
If, however, a person receives a
report after 30 days, it is considered as a distant report. He observes
mourning rites for only one day and is not required to rend his garments. It is
as if the day of the report is both the seventh day and the thirtieth day. And
we follow the principle: A portion of the day is considered as the entire day.
Halacha 2
What is implied by the statement: A
portion of the day is considered as the entire day? Once one observed the
mourning rites for a certain time He is permitted to wear shoes, wash, anoint
himself, and cut his hair during the remainder of the day. Similarly, he has
license not to observe any of the mourning rites.
Halacha 3
When a person hears a proximate report
in the midst of a festival or on the Sabbath and after the Sabbath or after the
festival, the report will become distant, the Sabbath or the festival are
counted for him. Thus he observes only one day of mourning after the festival
or after the Sabbath. And a portion of the day is considered as the entire day
as explained.
Halacha 4
The following rules apply when a close
relative of a person dies and that person does not know until he comes to that
place. If he was in a close place, e.g., within ten parseot away, and thus he could come in one
day, even if he came on the seventh day, if he finds people offering comfort to
the person of greatest stature in the family, it is considered as if he was
together with them and he counts with them the remainder of the 30 days. This
applies even if they had already begun to rise, as long as he finds comforters,
he counts with the other mourners.
If he did not find comforters, he
counts for himself. Similarly, if he comes from a distant place, even if he
comes on the second day, he counts seven and thirty days for himself from the
day he comes.
Halacha 5
During the first three days of
mourning, a mourner does not even go the house of another mourner. From that
time onward, he may go, but he does not sit together with those offering
comfort, but with those receiving comfort. He should not leave the entrance to
his house to go any place for the entire first week. During the second week, he
may leave his home, but should not sit in his ordinary place. During the third
week, he may sit in his ordinary place, but should not speak in his ordinary
manner. During the fourth week, he is like any other person.
Halacha 6
The High Priest is obligated to
observe all the mourning practices, except that he is forbidden to rend the
upper portion of his garments, to let his hair grow long, or to follow the bier
in the funeral procession.
The entire Jewish people come to his
house to comfort him. When they bring him the meal of comfort, all of the
people must sit on the ground; he, by contrast, sits on a bench. When they
comfort him, they tell him: "We are atonement for you." And he tells
them: "May you be blessed from heaven."
If he desires to comfort others, the
deputee has him positioned among the people. And he tells the mourners:
"Be comforted."
Halacha 7
Similarly, a king is obligated to
observe all the mourning practices, except that he does not leave his palace in
the funeral procession for his dead. Needless to say, this applies with regard
to other deceased. Nor does he comfort mourners. King David followed Avner's
funeral procession only to show the people that he was not slain because of
David's desire.
Halacha 8
No one enters the king's presence to
comfort him except his servants and those who are given permission to enter.
They do not have permission to speak words of comfort except what he allows
them. When they serve him the meal of comfort, all of the others recline on the
ground and he reclines on a dargesh.
Chapter 8
Halacha 1
A mourner is obligated to rend his
garments for his dead, as can be derived from Leviticus 10:6: "Do not rend your
garments lest you die." Implied is that others must rend their garments.
One must rend one's garments only
while standing, as II Samuel 13:31 states: "And the king stood and rent
his garments."
Where does one rend his garment? In
front. If one rends his garment from the back or from the sides or from the
bottom, he does not fulfill the obligation to rend his garments, with the
exception of a High Priest who must rend his garment from the bottom.
Halacha 2
What is the required measure for the
tear? A handbreadth. It is not necessary to rip apart the border of the
garment. One may rend his garments with a utensil.
One may rend one's garments inside,
not in the presence of others. Therefore he may place his hand inside his
garment and tear it modestly. He is only obligated to tear his upper garment.
Halacha 3
For the entire seven days of mourning,
he keeps the tear in front of him. If he desires to change his garments, he
may. He is not required to rend the second garment, for any tear that is not
made at the time of emotional excitement, is not a tear.
When does the above apply? With regard
to other deceased persons aside from his father and mother. For his father and
mother, by contrast, he must rend his garment until he reveals his heart. He
must rip apart the border of the garment; he may not tear it with a utensil,
and must tear it outside, in the presence of people at large.
He must tear all the garments he is
wearing. His underwear - i.e., the garments worn next to his flesh - need not
be ripped. If he changes his clothes, he is required to rend them for all seven
days. Similarly, for his father and mother, he uncovers his shoulder and takes
his forearm out from his garment, revealing his shoulder and his forearm. He
passes before the bier in this manner. After his father and his mother are
buried, however, he is not required to uncover his shoulder.
Halacha 4
A child's garments should be torn to
create sorrow.
When a dangerously ill person loses a
close relative, we do not rend his garments, nor do we notify him lest he lose
control of his emotions. We silence the women in his presence.
Halacha 5
A person should rend his garments when
his father-in-law and mother-in-law dies as an expression of honor for his
wife. Similarly, a woman should rend her garments for her father-in-law and
mother-in-law as an expression of honor for her husband.
Halacha 6
When a person does not have an outer
garment to tear at the time of a person's passing and he obtains a garment
within the seven days of mourning, he is obligated to tear it. After seven
days, he is not obligated to tear it. For his father and mother, he is
obligated to tear it even if he obtains it after the seven days, but within the
30 days.
Whenever a person goes out wearing a
torn garment before the dead implying that he tore the garment because of them,
he is deceiving people and degrading the honor of the dead and the living.
Halacha 7
When one tells a colleague: "Lend
me your cloak so that I can visit my father who is dangerously ill," if,
when he visits him, he finds that he died, he should rend the garment, mend it,
and return it, reimbursing the owner for the tear. If he does not notify him
that he is going to visit a person who is dangerously ill, he should not touch
the garment.
Halacha 8
The following rules apply when one has
a dangerously ill person in his home, that person faints and he thinks that he
has died and hence, he rends his garments, the sick person regains
consciousness and then dies. If he dies immediately after the garments are
torn, he need not rend his garments again. If he dies after even a short time
has past, he must rend his garments again.
Similar concepts apply if someone
tells a person that his father died and he therefore rent his garments and then
it was discovered that his son died or if someone told him that a person close
to him died, he thought it was his father and rent his garments and then he
discovered that it was his son. If he realized the true situation immediately
afterwards, he fulfilled the obligation to rend his garments. If he did not
realize this until afterwards, he did not fulfill his obligation and is obligated
to rend his garments again.
Halacha 9
When many close relatives die at once,
a person should rend his garments once for all of them. If his father or mother
are among them, he should rend his garments once for all the others, and once
for his father or mother.
Halacha 10
The following rules apply when a
person's close relative dies, he rends his garments because of him and then
another close relative dies. If the second relative dies within the seven days
of mourning, he should tear his garments again. If it is after the seven days,
he need only add the slightest amount to the original tear.
If a third close relative dies after
the seven days of mourning for the second, again, he need only add the
slightest amount to the original tear. And he can continue in this manner until
he reaches his navel. Once he reaches his navel, he should distance himself at
least three thumbbreadths and rend the garment again.
When the garment is entirely torn in
front, he may turn it around. When its upper portion is entirely torn, he may
make the bottom the top.
If he was told: "Your father
died," and he rent his garments and after the seven days of mourning, his
son died and he extended the tear, he may mend the lower tear, but not the
upper tear as will be explained. If he was told: "Your son died," and
he rent his garments and after the seven days of mourning, his father died, he
may not merely extend the tear. Instead, he must make a new tear. For extending
a tear is not sufficient for his father and mother.
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Hayom Yom:
• Friday, 2 Shevat 5774 – 3 January 2014
"Today's Day"
Friday, Sh'vat 2, 5703
Torah lessons: Chumash:
Va'eira, Shishi with Rashi.
Tehillim: 10-17.
Tanya: This will explain (p. 65)...to his service. (p. 67).
My father related: The maamar Va'eira...ushmi Hashem, discussing
the idea that "none of them will be repelled" - (not the maamar with
this title which is printed in Torah Or) acquired the name, "the frum -
('G-d-fearing')1 Va'eira." The Alter Rebbe would repeat it every three
years, each time almost verbatim. The Tzemach Tzedek said, "Each time there
was a new light." "My father commented: Or, light, is always the
same, but maor, luminary, is always like something new.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem
Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and
letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of
righteous memory.
FOOTNOTES
1.The maamar evoked self-introspection, teshuva,
self-improvement, stirring those who studied it to become more G-d-fearing; in
Yiddish, frum.
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Daily Thought:
Insufficient Understanding
Let’s say you saw a magnificent machine, with hundreds of
thousands of parts, all working in spectacular unison and harmony, far beyond
anything the human mind could contrive.
Let’s say you examined the details of this machine and found
that some aspects of its workings puzzle you. Would you complain to the
inventor? Or would you pray in awe for understanding?
The universe’s wondrous design is obvious. In specific aspects,
we must admit insufficient understanding.
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