Today in Judaism: Today is: Sunday, 25 Shevat 5774 • 26 January
2014
Today in Jewish History:
• Passing of Rabbi Israel Salanter (1883)
Passing of Rabbi Israel Lipkin (1810-1883), known as "Rabbi
Israel Salanter," founder of the "Mussar" (ethicist) movement.
Daily Quote:
In the Haggadah we read, "The Torah speaks of four sons:
One is wise, one is wicked, one is simple and one does not know how to
ask." In our generation, however, we also have a "fifth son" --
the Jewish child who isn't even at the seder! Our task is to go seek out these
sons and daughters and bring them to the Passover table.--The Lubavitcher
Rebbe, in a public letter issued shortly before Passover of 1957
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Terumah, 1st Portion (Exodus 25:1-25:16) with
Rashi
• Chapter 25
1. "The Lord spoke to Moses saying: א. וַיְדַבֵּר יְהֹוָה אֶל
משֶׁה לֵּאמֹר:
2. "Speak to the children of Israel, and have them take for
Me an offering; from every person whose heart inspires him to generosity, you
shall take My offering. ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי
תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:
and have them take for Me: Heb. לִי. [I.e.,] dedicated to My
name. -[from Tan. 1]
ויקחו לי תרומה: לי לשמי:
offering: Heb. תְּרוּמָה, separation. They shall set apart from
their property an offering for Me.
תרומה: הפרשה, יפרישו לי מממונם נדבה:
whose heart inspires him to generosity: Heb. יִדְּבֶנּוּ לִבּוֹ,
an expression of נְדָבָה, which is an expression of good will, present in
French, [a] gift.
ידבנו לבו: לשון נדבה, והוא לשון רצון טוב, פרישנ"ט בלעז [מתנה]:
you shall take My offering: Our Rabbis said: [The word תְּרוּמָה,
mentioned three times, denotes that] three offerings are mentioned here. One is
the offering of a beka [half-shekel] per head, from which they made the
sockets, as is delineated in [Exod. 38:26, 27, in the parsha] “ אֵלֶּה פְקוּדֵי,
These are the accounts.” Another is the offering of a beka per head for the
[community] coffers, from which to purchase the communal sacrifices, and
another is the offering for the Mishkan, each one’s [Israelite’s] donation
(Talmud Yerushalmi, Shekalim 1:1; Meg. 29b). The thirteen materials mentioned
in this section [i.e., this chapter] were all required for the work of the
Mishkan or for the garments of the kohanim, [as you will find] when you study
them closely (Tan. 5, Song Rabbah 4:25).
תקחו את תרומתי: אמרו רבותינו שלש תרומות אמורות כאן, אחת תרומת בקע
לגלגלת, שנעשו מהם הא-דנים, כמו שמפורש באלה פקודי (שמות לח כו - כז), ואחת תרומת המזבח
בקע לגלגלת לקופות לקנות מהן קרבנות צבור, ואחת תרומת המשכן נדבת כל אחד ואחד. שלשה
עשר דברים האמורים בענין כולם הוצרכו למלאכת המשכן או לבגדי כהונה, כשתדקדק בהם:
3. And this is the offering that you shall take from them: gold,
silver, and copper; ג. וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם
זָהָב וָכֶסֶף וּנְחשֶׁת:
gold, silver, and copper, etc.: They were all given voluntarily;
each person [gave] what his heart inspired him to give, except [for] the
silver, which they gave equally, a half-shekel for each individual. We do not
find throughout the entire work of the Mishkan that more silver was required,
as it is said: “The silver of the community census was…a beka per head…” (Exod.
38:25, 26). The rest of the silver, which was given there [in the work of the
Mishkan] voluntarily, they [the workers] made into service utensils.
זהב וכסף ונחשת וגו': כולם באו בנדבה, איש איש מה שנדבו לבו, חוץ מן
הכסף שבא בשוה מחצית השקל לכל אחד, ולא מצינו בכל מלאכת המשכן, שהוצרך שם כסף יותר,
שנאמר (שמות לח כו - כז) וכסף פקודי העדה וגו' בקע לגלגלת וגו', ושאר הכסף הבא שם בנדבה
עשאוה לכלי שרת:
4. blue, purple, and crimson wool; linen and goat hair; ד. וּתְכֵלֶת
וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים:
blue…wool: Heb. תְכֵלֶת, wool dyed with the blood of the
chillazon [animal], which bears a blue color. — [from Men. 44a, Tosefta Men.
9:6]
ותכלת: צמר צבוע בדם חלזון, וצבעו ירוק:
purple…wool: Heb. וְאַרְגָּמָן, wool dyed with a kind of dye
named אַרְגָּמָן.
וארגמן: צמר צבוע ממין צבע ששמו ארגמן:
linen: Heb. שֵׁשׁ. This is linen. — [from Tosefta Men. 9:6]
ושש: הוא פשתן:
and goat hair: Heb. וְעִזִים, the hair of goats. Therefore,
Onkelos rendered: וּמְעַזֵי, [i.e.,] what comes from the goats, but not the
goats themselves [i.e., not the goat skins], for Targum’s [Onkelos] translation
of עִזִים [goats] is עִזַיָא (Gen. 30:32).
ועזים: נוצה של עזים, לכך תרגם אונקלוס ומעזי, הבא מן העזים, ולא עזים
עצמם, שתרגום של עזים עזיא:
5. ram skins dyed red, tachash skins, and acacia wood; ה.
וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים:
dyed red: Heb. מְאֳָדָּמִים. They were dyed red after being tanned.
מאדמים: צבועות היו אדום לאחר עבודן:
tachash skins: This was a species of animal that existed only
for a [short] time, and it had many hues (גַּוָּנִים). Therefore, [Onkelos]
renders [it] סַסְגּוֹנָא, because it rejoices (שֶׁשָׂשׂ) [ס and שׂ are often interchangeable]
and boasts of its hues (גַּוָּנִים). -[from Shab. 28a, b]
תחשים: מין חיה, ולא היתה אלא לשעה והרבה גוונים היו לה, לכך מתרגם
ססגונא, ששש ומתפאר בגוונין שלו:
and acacia wood: Where did they get these [trees] in the desert?
Rabbi Tanchuma explained that our father Jacob foresaw with the holy spirit
that the Israelites were destined to build a Mishkan in the desert, so he
brought cedars to Egypt and planted them. He commanded his sons to take them
with them when they left Egypt. — [from Mid. Tanchuma 9]
ועצי שטים: מאין היו להם במדבר, פירש רבי תנחומא יעקב אבינו צפה ברוח
הקודש, שעתידין ישראל לבנות משכן במדבר, והביא ארזים למצרים ונטעם, וצוה לבניו ליטלם
עמהם, כשיצאו ממצרים:
6. oil for lighting, spices for the anointing oil and for the
incense; ו. שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים:
oil for lighting: Pure olive oil to continually kindle the
light.
שמן למאור: שמן זית זך להעלות נר תמיד:
spices for the anointing oil: which was made to anoint the
vessels of the Mishkan and [for] the Mishkan itself to sanctify them, and
spices were required for it, as is delineated in [the parsha] כִּי תִשָׂא
(Exod. 30:22-33).
בשמים לשמן המשחה: שנעשה למשוח כלי המשכן והמשכן לקדשו, והוצרכו לו
בשמים כמו שמפורש בכי תשא (שמות ל כג - כה):
and for the incense: Heb. וְלִקְטֹרֶת הַסַּמִּים, which they
burned every evening and morning, as is explained in [the parsha] וְאַתָּה תְּצַוֶּה
(Exod. 30:7, 8). The word קְטֹרֶת means the raising of smoke (קִיטוֹר) and
columns of smoke ותִּמְרוֹת עָשָׁן.
ולקטרת הסמים: שהיו מקטירין בכל ערב ובקר, כמו שמפורש בואתה תצוה (שמות
ל ז - ח) ולשון קטרת העלאת קיטור ותמרות עשן:
7. shoham stones and filling stones for the ephod and for the
choshen. ז. אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחשֶׁן:
shoham stones: Two were needed there [in the Mishkan] for the
ephod, mentioned in [the parsha] וְאַתָּה תְּצַוֶּה (Exod. 28:9-12).
אבני שהם: שתים הוצרכו שם לצורך האפוד האמור בואתה תצוה (שמות כח יב):
filling: Since they make for them a seat out of gold, like a
sort of hole, and the stone is placed there to fill the hole, they are called
filling stones. The place of the “seat” is called מִשְׁבֶּצֶת, a setting.
מלאים: על שם שעושין להם בזהב מושב כמין גומא ונותנין האבן שם למלאות
הגומא, קרויים אבני מלואים, ומקום המושב קרוי משבצות:
for the ephod and for the choshen: The shoham stones for the
ephod and the filling stones for the choshen. The ephod and the choshen are
explained in וְאַתָּה תְּצַוֶּה they are types of ornaments [worn by the
kohanim].
לאפוד ולחשן: אבני השהם לאפוד, ואבני המלאוים לחשן, וחשן ואפוד מפורשים
בואתה תצוה, והם מיני תכשיט:
8. And they shall make Me a sanctuary and I will dwell in their
midst ח.
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
And they shall make Me a sanctuary: And they shall make in My
name a house of sanctity.
ועשו לי מקדש: ועשו לשמי בית קדושה:
9. according to all that I show you, the pattern of the Mishkan
and the pattern of all its vessels; and so shall you do. ט. כְּכֹל אֲשֶׁר אֲנִי
מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ:
according to all that I show you: here, the pattern of the
Mishkan. This verse is connected to the verse above it: “And they shall make Me
a sanctuary…” according to all that I show you.
ככל אשר אני מראה אותך: כאן את תבנית המשכן. המקרא הזה מחובר למקרא
שלמעלה הימנו ועשו לי מקדש ככל אשר אני מראה אותך:
and so shall you do: in future generations (Sanh. 16b, Shev.
14b, 15a). If one of the vessels is lost, or when you make the vessels of the
Temple, such as [the] tables, menorahs, wash basins, and bases that Solomon
made, you shall make them according to the pattern of these [that I will
describe in the following verses]. If the verse was not connected to what was
written before it, He would not have written, “and so shall you do,” but"
so shall you do" [without the word “and”], and it would be speaking about
the making of the Tent of Meeting and its vessels.
וכן תעשו: לדורות אם יאבד אחד מן הכלים או כשתעשו לי כלי בית עולמים,
כגון שולחנות ומנורות וכיורות ומכונות שעשה שלמה, כתבנית אלו תעשו אותם. ואם לא היה
המקרא מחובר למעלה הימנו, לא היה לו לכתוב וכן תעשו אלא כן תעשו, והיה מדבר על עשיית
אהל מועד וכליו:
10. They shall make an ark of acacia wood, two and a half cubits
its length, a cubit and a half its width, and a cubit and a half its height. י.
וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ
וְאַמָּה וָחֵצִי קֹמָתוֹ:
They shall make an ark: like the chests that are made without
feet, made like a sort of chest called escrin [in Old French, ecrin in modern
French], (i.e., a chest or box), which rests on its bottom [without being
raised off the floor by the attachment of legs].
ועשו ארון: כמין ארונות שעושים בלא רגלים, עשויים כמין ארגז שקורין
אישקרי"ן בלעז [ארגז] יושב על שוליו:
11. And you shall overlay it with pure gold; from inside and
from outside you shall overlay it, and you shall make upon it a golden crown
all around. יא. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ
עָלָיו זֵר זָהָב סָבִיב:
from inside and from outside you shall overlay it: Bezalel made
three arks, two of gold and one of wood. Each one had four walls and a bottom,
and they were open on the top. He placed the wooden one inside the golden one
and the [other] golden one inside the wooden one. He covered the upper rim with
gold, thus it is found that [the wooden one] was overlaid from inside and from
outside [with gold]. — [from Yoma 72b, Shek. 16b]
מבית ומבחוץ תצפנו: שלשה ארונות עשה בצלאל, שתים של זהב ואחד של עץ,
וארבע כתלים ושולים לכל אחד ופתוחים מלמעלה, נתן של עץ בתוך של זהב ושל זהב בתוך של
עץ, וחפה שפתו העליונה בזהב, נמצא מצופה מבית ומחוץ:
a golden crown: Like a sort of crown surrounding it above its
rim. For he [Bezalel] made the outer ark higher than the inner one, until it
extended upwards opposite the thickness of the ark cover and slightly higher
than it, so that when the ark cover lies on the thickness of the walls, the
crown extends slightly over the thickness of the ark cover (Yoma 72b). And that
[the crown] is the symbol of the crown of the Torah (Tan. Vayakhel 8, Exod.
Rabbah 34:2).
זר זהב: כמין כתר מקיף לו סביב למעלה משפתו, שעשה הארון החיצון גבוה
מן הפנימי עד שעלה למול עובי הכפורת ולמעלה הימנו משהו, וכשהכפורת שוכב על עובי הכתלים,
עולה הזר למעלה מכל עובי הכפורת כל שהוא, והוא סימן לכתר תורה:
12. And you shall cast four golden rings for it, and you shall
place them upon its four corners, two rings on its one side, and two rings on
its other side. יב. וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע
פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ
הַשֵּׁנִית:
And you shall cast: Heb. וְיָצַקְךְתָּ, an expression of
casting, as the Targum [Onkelos] renders.
ויצקת: לשון התכה כתרגומו:
its…corners: Heb. פַּעִמֹתָיו. As the Targum [Onkelos] renders: זִיוְיָתֵיהּ,
its corners. They were attached on the upper corners, close to the ark cover,
two from here and two from there, across the width of the ark, and the poles
were placed in them [the rings]. The length of the ark separated the poles, two
and one-half cubits between [one] pole and [the other] pole, so that the two
people carrying the ark would walk between them [the poles]. So it is explained
in Men., in the chapter entitled שתֵּי הַלֶּחֶם (98b).
פעמתיו: כתרגומו זויתיה. ובזויות העליונות סמוך לכפרת היו נתונות שתים
מכאן ושתים מכאן לרחבו של ארון, והבדים נתונים בהם, וארכו של ארון מפסיק בין הבדים,
אמתים וחצי בין בד לבד, שיהיו שני בני אדם, הנושאים את הארון, מהלכין ביניהם, וכן מפורש
במנחות בפרק שתי הלחם (צח ב):
two rings on its one side: Heb. וּשְׁתֵּי טַבָּעֹת, lit., and
two rings. These are the four rings [mentioned] in the beginning of the verse,
and [Scripture now] explains to you where they were [to be placed]. This “vav”
is superfluous, and it is to be interpreted as שְׁתֵּי טַבָּעֹת, two rings. But
you can reconcile it [by interpreting it] in this way: and two of these rings
[shall be] on its one side, [meaning, and two of the four rings mentioned in
the beginning of this verse shall be on one side, etc.].
ושתי טבעות על צלעו האחת: הן הן הארבע טבעות שבתחלת המקרא, ופירש לך
היכן היו, והוי"ו זו יתירה היא ופתרונו כמו שתי טבעות, ויש לך לישבה כן ושתיים
מן הטבעות האלו על צלעו האחת:
its…side: Heb. צַלְעוֹ, its side.
צלעו: צדו:
13. And you shall make poles of acacia wood and you shall
overlay them with gold. יג. וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ
אֹתָם זָהָב:
poles of: Heb. בַדֵּי, poles.
בדי: מוטות:
14. And you shall bring the poles into the rings on the sides of
the ark, to carry the ark with them. יד. וְהֵבֵאתָ אֶת הַבַּדִּים בַּטַּבָּעֹת עַל
צַלְעֹת הָאָרֹן לָשֵׂאת אֶת הָאָרֹן בָּהֶם:
15. The poles of the ark shall be in the rings; they shall not
be removed from it. טו. בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא
יָסֻרוּ מִמֶּנּוּ:
they shall not be removed from it: forever.
לא יסרו ממנו: לעולם:
16. And you shall place into the ark the testimony, which I will
give you. טז. וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ:
And you shall place into the ark: Heb. אֶל-הָאָרֹן, lit., to the
ark, [meaning] into the ark.
ונתת אל הארן: כמו בארון:
the testimony: [I.e.,] the Torah, which serves as testimony
between Me and you [Israel] that I commanded you [to fulfill] the commandments
written in it. — [from Mid. Tan. Pekudei 4, also Mid. Lekach Tov]
העדות: התורה שהיא לעדות ביני וביניכם, שצויתי אתכם מצות הכתובות בה:
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Tehillim Psalm Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical
sequence-eight verses for each letter. Every verse contains one of the
following words (referring to different aspects of Torah): Way; Torah;
Testimony; Precept; Commandment; Statement (translated here as Word or
Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with
morals and prayers, this psalm should be recited daily, as a powerful
preparation for the service of God. (In verses beginning with one of the
letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is
pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the
Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him
with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I
learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your
word.
10. With all my heart I have sought You; do not let me stray
from Your commandments.
11. I have harbored Your word in my heart, that I might not sin
against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your
mouth.
14. I have rejoiced in the way of Your testimonies, as I would
with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your
word.
17. Deal kindly with Your servant, that I may live to keep Your
word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments
from me.
20. My soul is crushed with a longing for Your judgments every
moment.
21. You have rebuked the accursed scoffers, those who stray from
Your commandments.
22. Remove insult and contempt from me, for I have kept Your
testimonies.
23. Though princes sat and spoke against me, Your servant speaks
of Your statutes.
24. Indeed, Your testimonies are my delight; they are my
counsellors.
25. My soul cleaves to the dust; revive me in accordance with
Your word.
26. I have spoken of my ways, and You answered me; teach me Your
statutes.
27. Make me understand the way of Your precepts, and I will
speak of Your wonders.
28. My soul drips away out of grief; sustain me according to
Your word.
29. Remove from me the way of falsehood, and graciously endow me
with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid
before me.
31. I held fast to Your testimonies, O Lord; put me not to
shame.
32. I will run on the path of Your commandments, for You will
broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep
it to the last.
34. Grant me understanding and I will keep Your Torah; I will
observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my
desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the
fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in
Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your
salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in
Your word.
43. Do not at all remove the word of truth from my mouth, for I
hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will
not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love,
and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You
gave me hope.
50. This is my comfort in my affliction, for Your word has given
me life.
51. [Though] the wicked ridicule me severely, I have not strayed
from Your Torah.
52. When I remember Your judgments of old, O Lord, I take
comfort.
53. Trembling seized me because of the wicked, those who forsake
Your Torah.
54. Your statutes have been my songs in the house of my
wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your
Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon
me according to Your word.
59. I contemplated my ways, and returned my feet to Your
testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget
Your Torah.
62. At midnight, I rise to thank You for Your righteous
judgments.
63. I am a friend to all who fear You, and to those who keep
Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your
statutes.
65. You have dealt goodness to Your servant, O Lord, in accord
with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons,
for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I
observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep
Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is
my delight.
71. It is for my good that I was afflicted, so that I might
learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in
gold and silver.
73. Your hands have made me and prepared me; grant me
understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped
in Your word.
75. I know, O Lord, that Your judgments are just; righteously
have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your
servant.
77. Let Your mercies come upon me, that I may live, for Your
Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood;
but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your
testimonies.
80. May my heart be perfect in Your statutes, so that I not be
shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You
comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did
not forget Your statutes.
84. How many are the days of Your servant? When will You execute
judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with
lies, help me!
87. They nearly consumed me upon the earth, but I did not
forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the
testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You
established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all
are Your servants.
92. Had Your Torah not been my delight, I would have perished in
my affliction.
93. Never will I forget Your precepts, for through them You have
sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your
testimonies.
96. To every goal I have seen a limit, but Your commandment is
immensely broad.
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Today in Tanya: Likutei Amarim, beginning of Chapter 25
• Sunday, 25 Shevat 5774 – 26 January 2014
• Lessons in Tanya
• Likutei Amarim, beginning of Chapter 25
In this chapter the Alter Rebbe concludes the discussion begun
in ch. 18. There, he began to explain the verse, “For this thing is very near
to you, in your mouth and in your heart, that you may do it,” meaning that to
serve G‑d out of a feeling of love and awe for Him, is a very easy
matter for everyone. This assertion seems contrary to our experience, for it is
no easy matter (as the Alter Rebbe pointed out in ch. 17) to turn one’s heart
from worldly matters to a love and fear of G‑d. In answer
he stated that it is indeed an easy matter, for we need not create these
feelings: we already have them. All that is required of us is to arouse our
innate love and fear of G‑d from their
latent state, and to employ them in the service of G‑d.
He then went on to explain (in chs. 18 and 19) the nature and
essence of this love and fear. The soul, with its power of faith in G‑d by which it is attached to Him, intrinsically desires to
cleave to its Divine source. This desire also contains an element of fear — the
fear of anything that constitutes separation from G‑d. So powerful are these feelings that, by his very nature, a
Jew will sacrifice his life rather than practice idolatry, which is a
repudiation of G‑d’s unity.
In the following chapters, the Alter Rebbe explained that all
the mitzvot are an affirmation of G‑d’s unity,
which means that everything exists within G‑d and is one
with Him. For in the mitzvot G‑d’s Will is
revealed, and he who performs them becomes perfectly united with Him.
Conversely all sins constitute idolatry, for idolatry implies that there is
something — anything — that exists outside of G‑d, and
separate from Him. Through any transgression, one separates himself from G‑d’s Will as expressed in the commandments, and thus from G‑d Himself, placing himself in the domain of the kelipot who deny
G‑d’s unity.
By his very nature, then, a Jew would always observe the mitzvot
and would never sin — were it not for a “spirit of folly” that obscures his
innate hidden love for G‑d, and does
not permit him to feel the diverse effects of mitzvot and sins on his
connection with G‑d.
In this chapter the Alter Rebbe concludes the discussion,
stating that every Jew, at any time, is able to dispel the “spirit of folly”
and to arouse his hidden love for G‑d. Thus when
he is tempted to sin, he will actually feel how the sin would tear him away
from G‑d, and he will therefore resist the impulse. Similarly, when he
is required to perform a mitzvah, he will feel his love for G‑d dictating that he do so, so as to be united with Him.
וזהו שכתוב: כי קרוב אליך הדבר מאד וגו‘
This, then, is the meaning of the verse, 1 “For this thing is
very near to you...” — to observe the Torah and its commandments out of love
and fear of G‑d.
שבכל עת ובכל שעה בידו של אדם וברשותו הוא להעביר רוח שטות והשכחה מקרבו
For at any time and moment a person is capable and free to rid
himself of the spirit of folly which renders him insensitive to the separation
between himself and G‑d caused by
sin, and the forgetfulness that he has a love of G‑d by virtue of which he desires to unite with Him, through the
fulfillment of the mitzvot.
ולזכור ולעורר אהבתו לה’ אחד המסותרת בודאי
בלבבו בלי שום ספק
He is always able to remember and arouse his love of the One G‑d, that is certainly, undoubtedly, latent in his heart — since
everyone, even the most hardened sinner, is endowed with this inborn love.
וזהו שכתוב: ובלבבך
This is the meaning of “in your heart” i.e., that everyone can
serve G‑d out of love, which is an emotion of the heart.
Yet love of G‑d, by itself,
is insufficient. One needs also a fear of G‑d, to guard
against violating the prohibitive commandments. Therefore the Alter Rebbe
continues:
ונכלל בה גם דחילו, דהיינו שלא ליפרד בשום אופן מיחודו ואחדותו יתברך,
אפילו במסירת נפש ממש
This love carries with it also fear; that is, the dread of being
separated on any account from G‑d’s unity and
oneness. Even if it means sacrificing his life so as not to be separated from
Him, he will do so,
בלי שום טעם ושכל מושג, אלא בטבע אלקי
without any reason or logic, but purely out of one’s divine
nature.
As illustrated in ch. 19 by the analogy of the flame of a
candle, which intrinsically seeks to unite with its source, the soul
instinctively seeks to unite with its Divine source. Because of this nature, it
recoils in fear from anything that may sever its connection with G‑d, even at the cost of life itself.
וכל שכן בשבירת התאוות, הקלה מיסורי מיתה, שקרוב אליו הדבר יותר לכבוש
היצר
Surely, then, it is far easier to subdue one’s appetites, since
this entails much lighter suffering than death which he would willingly endure
so as not to be torn away from G‑d. Mastering
his evil inclination is easier,
הן בבחינת סור מרע
both in the category of2 “turning away from evil” and the
category of3 “doing good” — i.e., refraining from sin, and observing the
positive commandments, respectively.
אפילו מעבירה קלה של דברי סופרים שלא לעבור על רצונו יתברך, מאחר שנפרד
בה מיחודו ואחדותו כמו בעבודה זרה ממש בשעת מעשה
To be specific: Even when it concerns a minor Rabbinic
prohibition one can easily master his evil inclination so as not to transgress
G‑d’s Will, since at the time that he does the forbidden act, he
thereby becomes separated from G‑d’s unity just
as much as through actual idolatry, as explained in the previous chapter.
It follows therefore, that he ought to display the same strength
in resisting the temptation for such a sin as he would display (even to the
point of sacrificing his life) in rejecting idolatry, since this sin too
separates him from G‑d.
There would appear to be a difference, however, between idolatry
and the minor sin with which we are dealing. With idolatry, the sinner remains
separated from G‑d even after
the idolatrous act (as explained in the previous chapter), whereas with a minor
sin the separation lasts only as long as the sinful act itself.
The Alter Rebbe refutes this argument in the next paragraph by
stating that in the case of idolatry, too, there is a means of ensuring that
the separation from G‑d brought on
thereby end immediately after the act. That method is teshuvah — repentance.
Yet, despite the fact that this resource is available to him, a Jew would
rather be killed than practice idolatry, for he cannot accept even a momentary
separation from G‑d. He may now
apply the same consideration to refraining from even a minor sin, since it too
imposes upon him a separation from G‑d, albeit a
momentary one.
והרי גם בעבודה זרה יכול לעשות תשובה אחר כך
Now, even with regard to idolatry, he can repent afterwards and
thus assure himself of unity with G‑d after the
idol-worship. Nevertheless, a Jew would give up his life rather than exercise
this option.
FOOTNOTES
1. Devarim 30:14.
2. Cf. Tehillim 34:15.
3. Cf. Tehillim 34:15.
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Rambam:
• Daily Mitzvah Sefer Hamitzvos:
P73
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus
5:5.
One who has sinned is obligated to verbally confess and say,
"Please, G‑d, I have
sinned by doing..." The individual should then elaborate to the best of
his ability and ask G‑d for
atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a
sin-offering to attain forgiveness, he was still required to orally confess his
sin. The same for those who were guilty of capital offenses, they were asked to
confess their sin prior to their execution.
The 73rd mitzvah is that we are commanded to verbally
acknowledge the sins we have committed before G‑d (exalted be
He), when we come to doteshuvah (to repent).1 This is vidui (verbal
confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed
and done ..." One should elaborate verbally and ask for atonement on this
transgression with all the eloquence at his command.
You must understand that even for those sins which require one
to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby
receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A
man or woman who does any sin against his fellow man, ... must recite vidui on
their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it
is written,6 'he must recite vidui [on it] for the sin that he has committed,'
we learn that one must recite vidui for a sin. Since the verse adds ['he must
recite vidui] on it,' we learn that the vidui must be said when the animal is
still alive, rather than after it has been slaughtered. However, from this we
may derive the necessity of reciting vidui only for the transgression of an
impure person entering the Temple."
G‑d's7 statement
(exalted be He) This verse — "he must recite vidui on it for the sin that
he has committed" — is written in parshas Vayikra regarding an impure
person entering the Temple or eating sanctified food, and the other related
cases we mentioned previously.8 Therefore, the Mechilta says that the only
obligation of vidui to be derived from this verse is for an impure person who
has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other
mitzvos? From the verse, 'Speak to the Israelites: ... they must recite
vidui...' How do we know that even those punishable by death and by kares must
recite vidui? From the expression, 'their sins.' The expression, 'any of their
sins,'10 comes to include [the necessity of vidui] for any prohibition. The
expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin
against his fellow man,' comes to include any interpersonal transgression, such
as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes
guilty of a crime,' comes to include those who are punishable by death — that
all the above are obligated to recite vidui. One might think that one who is
executed due to false testimony [must also recite vidui] — however, the verse
only says, 'And he becomes guilty of a crime.' " This means that the
individual must recite vidui only if he knows that he sinned, not if he was
convicted by false testimony.11
It has therefore been explained to you that one must recite
vidui for all categories of sin — more severe and less severe, and even
positive mitzvos.
However, since this commandment, "They must recite
vidui," is mentioned together with the obligation to bring the appropriate
sacrifice, one might think that vidui is secondary to the sacrifice, rather
than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui
applies only when bringing a sacrifice. How do we know that it applies even
when no sacrifice is brought? This we learn from the statement, 'Speak to the
Israelites ... they must recite vidui.'12 We still only know of the obligation
of vidui in Israel. How do we know it applies even in exile? This we learn from
what Daniel said, 'They will then recite vidui for their sins and the sins of
their fathers,'13 and from the verse, 'To You, G‑d, there is
charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct
mitzvah for itself; and that it is obligatory for anyone who commits any type
of sin, whether in Israel or outside of Israel, whether or not accompanied by a
sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their
sins that they have committed."
The Sifri also explains the verse in this way: " 'And he
must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last
chapter of tractate Kippurim [Yoma].
FOOTNOTES
1. This statement seems
to imply that technically there is no mitzvah to do teshuvah, but rather when
one does decide to do teshuvah, there is the mitzvah of vidui. However, in
Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for
the sinner to do teshuvah before G‑d and recite
vidui." This indicates that teshuvah itself is part of the mitzvah. See
Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2. See Kapach edition,
5731, note 10, who explains that there is no obligation to say any specific
words (e.g., "I have sinned," etc.).
3. Previously in Sefer
Hamitzvos. See numerical list in Introduction.
4. Num. 5:6-7.
5. The commentaries
comment that our version of the Mechilta does not have this passage; rather it
is found in Sifri Zuta.
6. Lev. 5:5.
7. The Rambam interrupts
his quoting of the Mechilta in order to explain.
8. P72. The other
transgressions which require the same type of sacrifice are 1) uttering a false
oath to perform (or to refrain from) a certain action, and 2) uttering a false
oath that one has no testimony to offer for a judicial proceeding.
9. The Rambam continues
by quoting the rest of the Mechilta.
10. Although this exact
expression does not appear in the verse, evidently it refers to the similar
expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note
18. However, see Chinuch, Mitzvah 364.
11. This is the opinion of
the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even
such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that
otherwise, every convict will refuse to recite vidui in order to prove his
innocence.
12. Perhaps the meaning of
this proof is that in this passage, the sacrifice is mentioned only in passing
("in addition to the atonement ram," Num. 5:8), unlike the passage in
Lev. 5.
13. Lev. 26:40. This
speaks of a time when the Jewish people will be outside Israel, as stated in
verse 33, "I will scatter you among the nations," and verse 39,
"Those of you who survive in the land of your enemies ... they will then
say vidui ..."
14. Daniel 9:7. This vidui
was uttered outside of Israel.
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Rambam:
• 1 Chapter: Kelim Chapter 10
Chapter 10
Halacha 1
Pegs that reinforce a ceiling that are made to be pounded into
wood are not susceptible to impurity. Similarly, this ruling applies to pegs
that are pounded into walls to serve as hangers. If they are made to serve as
an independent k'li, they are susceptible to impurity.
What is implied? A hook that was installed to enable one to open
and lock a door, to remove a wick, or it was placed in a handmill or a mill
powered by a donkey is susceptible to impurity. If it was made to open a
barrel, it is pure unless its point is sharpened.
Halacha 2
A peg that is made as a sign to guard an entrance is not
susceptible to impurity. Similarly, the peg of a money-changer on which he
hangs his scale and his purse is pure. Similarly, pegs for metal brushes are
pure even though these pegs have a different form than other pegs used as hangers.
Halacha 3
A bloodletter's needle, i.e., the utensil with which he draws
blood, is susceptible to impurity. The pointer of a sundial is pure.
Halacha 4
A weaver's needle, i.e., the long needle that is like a spit
which the weaver inserts into a cylinder coming from a reed or wood around
which he winds the threads is susceptible to impurity.
Halacha 5
These are the metal keilim in a wagon that are
susceptible to impurity: the metal shaft, the wooden yoke, the wings into which
the straps are inserted, the metal rod below the necks of the animals, the
support, the "limper," the containers, the bell, the hook, and the
pegs which attach all the different parts of the wagon together.
These are the components of a wagon that are pure: a plated
wooden shaft, the wings that are made only as ornamental articles, a reed that
makes a sound, a lead plate hanging from the neck of an animal, the metal
rimming of a wheel, ornamental plates, and coatings. Similarly, all other pegs
it contains are pure.
Halacha 6
The scorpion of the olive press is susceptible to ritual
impurity. Even though a chest for ground lentils is pure, if there is a metal
carriage below it, it is susceptible to impurity.
Halacha 7
A pepper mill is susceptible to ritual impurity because of each
of the three keilimof which it is comprised: one is susceptible to
impurity because it is a metal k'li, another, because it is a
receptacle, and the third, because it is a sieve.
Halacha 8
A metal door in a cabinet of a homeowner is not susceptible to
impurity. Such a door in a cabinet of a doctor is susceptible to impurity,
because bandages are placed there and scissors are hung from it.
Halacha 9
Metal plates on which a hot pot is placed are susceptible to
impurity. Those that are affixed to a range are pure.
Halacha 10
Tongs with which one squeezes the wick are susceptible to
impurity. The metal bars that hold up a mill from its front are not susceptible
to impurity, because they are made only in order to reinforce the mill.
Halacha 11
A bolt that locks double-doors: if it is made of metal, it is
impure. If it is made of wood coated with metal, it is pure
Halacha 12
The pointed end of a lock and the base of a lock are impure.
Halacha 13
The ball of a weaving needle is pure, because it serves the
wood.
Halacha 14
A weaving needle, a spindle, a walking stick, and a symphonia or
flute of metal are susceptible to impurity. If they are made of wood and coated
with metal, they are pure with the exception of a symphonia which, if it has a
receptacle for wings, is impure even if it is coated.
Halacha 15
With regard to a trumpet that is split up into different pieces:
If only a craftsman would know how to put it together, it is susceptible to
impurity while the pieces are connected. If anyone can take it apart and
reconstruct it, it is not susceptible to impurity.
Halacha 16
The end of the round trumpet on which one places his mouth when
blowing is susceptible to impurity independently. The wide portion is not
susceptible to impurity independently. While they are connected, everything is
susceptible to impurity.
A similar ruling: The branches of a candelabrum are not
susceptible to impurity, because they have an accompanying name. Its flower and
its base are susceptible to impurity. While they are connected, all the
components are susceptible to impurity.
Halacha 17
A target for arrows that has metal strips is susceptible to
impurity. A metal boot placed on prisoners' feet is pure. A metal collar is
susceptible to impurity.
A saw whose teeth were inserted into a slit in a lintel and
project into the doorway is not susceptible to impurity even though one makes
use of it. If he inserted it in the slit of the doorway after it became impure,
it remains impure until one affixes it with a nail. If he turned it over,
whether from above, from below or from the sides, it is pure.
-------
Rambam:
• 3 Chapters: Teshuvah Chapter One, Teshuvah Chapter Two,
Teshuvah Chapter Three
Chapter One
HILCHOT TESHUVAH
[This text describes] one mitzvah; that a sinner should repent
from his sin before God and confess.
This mitzvah and the fundamental principles [of faith] that
follow in relation to itlare explained in the coming chapters.
Halacha 1
If a person transgresses any of the mitzvot of the Torah,
whether a positive command or a negative command - whether willingly or
inadvertently - when he repents, and returns from his sin, he must confess
before God, blessed be, He as [Numbers 5:6-7] states: "If a man or a
woman commit any of the sins of man... they must confess the sin that they
committed."
This refers to a verbal confession. This confession is a
positive command.
How does one confess: He states: "I implore You, God, I
sinned, I transgressed, I committed iniquity before You by doing the following.
Behold, I regret and am embarrassed for my deeds. I promise never to repeat
this act again."
These are the essential elements of the confessional prayer.
Whoever
confesses profusely and elaborates on these matters is worthy of
praise.
Those who bring sin offerings or guilt offerings must also
[confess their sins] when they bring their sacrifices for their inadvertent or
willful transgressions. Their sacrifices will not atone for their sins until
they repent and make a verbal confession as [Leviticus 5:5]
states: "He shall confess the sin he has committed upon it."
Similarly, those obligated to be executed or lashed by the court
do not attain atonement through their death or lashing unless they repent and confess.
Similarly, someone who injures a colleague or damages his property, does not
attain atonement, even though he pays him what he owes until he confesses and
makes a commitment
never to do such a thing again as implied by the phrase
[Numbers, loc. cit..],
"any of the sins of man."
Halacha 2
Since the goat sent [to Azazel] atones for all of Israel, the
High Priest confesses upon it as a spokesman for all of Israel as [Leviticus
16:21] states: "He shall confess upon it all the sins of the
children of Israel."
The goat sent to Azazel atones for all the transgressions in the
Torah, the severe and the lighter [sins]; those violated intentionally and
those transgressed inadvertently; those which [the transgressor] became
conscious of and those which he was not conscious of. All are atoned for by the
goat sent [to Azazel].
This applies only if one repents. If one does not repent, the
goat only atones for the light [sins].
Which are light sins and which are severe ones? The severe sins
are those for which one is liable for execution by the court or karet. False and unnecessary oaths are also
considered severe sins even though they are not [punished by]karet. [The violation of] the other
prohibitions and [the failure to perform] positive commandments that are not
punishable by karet are considered light [sins].
Halacha 3
At present, when the Temple does not exist and there is no altar
of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins. Even a person who was wicked his
whole life and repented in his final moments will not be reminded of any aspect
of his wickedness as [Ezekiel 33:12] states "the wickedness of
the evil one will not cause him to stumble on the day he repents his
wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus
16:30] states: "This day will atone for you."
Halacha 4
Even though Teshuvah atones for all [sins] and the essence of
Yom Kippur brings atonement, [there are different levels of sin and hence,
differences in the degree of atonement.] There are sins that can be atoned for
immediately and other sins which can only be atoned for over the course of
time. What is implied?
If a person violates a positive command which is not punishable
by karet and repents, he will not leave that
place before he is forgiven. Concerning these sins, [Jeremiah
3:22] states: "Return, faithless children! I will heal your
rebellious acts."
If a person violates a prohibition that is not punishable by karet or execution by the court and repents,
Teshuvah has a tentative effect and Yom Kippur brings atonement as [Leviticus, loc. cit. states "This day will atone for
you."
If a person violates [sins punishable by] karet or execution by the court and repents,
Teshuvah and Yom Kippur have a tentative effect and the sufferings which come
upon him complete
the atonement. He will never achieve
complete atonement until he endures suffering for concerning these [sins, Psalms 89:33]
states: "I will punish their transgression with a rod."
the atonement. He will never achieve
complete atonement until he endures suffering for concerning these [sins, Psalms 89:33]
states: "I will punish their transgression with a rod."
When does the above apply: When the desecration of God's name is
not involved in the transgression. However, a person who desecrated God's name,
even though he repented, Yom Kippur arrived while he continued his repentance,
and he experienced suffering, will not be granted completeatonement
until he dies. The three: repentance, Yom Kippur, and suffering have a
tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in
my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for
until you die."
atonement
until he dies. The three: repentance, Yom Kippur, and suffering have a
tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in
my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for
until you die."
Chapter Two
Halacha 1
[Who has reached] complete Teshuvah? A person who confronts the
same situation in which he sinned when he has the potential to commit [the sin
again], and, nevertheless, abstains and does not commit it because of his
Teshuvah alone and not because of fear or a lack of strength.
Teshuvah? A person who confronts the
same situation in which he sinned when he has the potential to commit [the sin
again], and, nevertheless, abstains and does not commit it because of his
Teshuvah alone and not because of fear or a lack of strength.
For example, a person engaged in illicit sexual relations with a
woman. Afterwards, they met in privacy, in the same country, while his love for
her and physical power still persisted, and nevertheless, he abstained and did
not transgress. This is a complete Baal-Teshuvah. This was implied by King
Solomon in his statement [Ecclesiastes 12:1] "Remember your Creator
in the days of your youth, [before the bad days come and the years draw near
when you will say: `I have no desire for them.'"]
If he does not repent until his old age, at a time when he is
incapable of doing what he did before, even though this is not a high level of
repentance, he is a Baal-Teshuvah.
Even if he transgressed throughout his entire life and repented
on the day of his death and died in repentance, all his sins are forgiven as
[Ecclesiastes, op. cit.:2]
continues: "Before the sun, the light, the moon, or the stars are darkened
and the clouds return after the rain..." - This refers to the day of death.
Thus, we can infer that if one remembers his Creator and repents before he
dies, he is forgiven.
Halacha 2
What constitutes Teshuvah? That a sinner should abandon his sins
and remove them from his thoughts, resolving in his heart, never to commit them
again as [Isaiah
55:7] states "May the wicked abandon his ways...."
Similarly, he must regret the past as [Jeremiah 31:18] states: "After I
returned, I regretted."
[He must reach the level where] He who knows the hidden will
testify concerning him that he will never return to this sin again as [Hoshea
14:4] states: "We will no longer say to the work of our hands: `You are
our gods.'"
He must verbally confess and state these matters which he
resolved in his heart.
Halacha 3
Anyone who verbalizes his confession without resolving in his
heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the
carcass of] a lizard in his hand. His immersion will not be of avail until he
casts away the carcass.
This principle is implied by the statement, [Proverbs
28:13], "He who confesses and forsakes [his sins] will be
treated with mercy."
It is necessary to mention particularly one's sins as evidenced
by [Moses' confession, Exodus 32:31]:
"I appeal to You. The people have committed a terrible sin by making a
golden idol."
Halacha 4
Among the paths of repentance is for the penitent to
a) constantly call out before God, crying and entreating;
b) to perform charity according to his potential;
c) to separate himself far from the object of his sin;
d) to change his name, as if to say "I am a different
person and not the same one who sinned;"
e) to change his behavior in its entirety to the good and the
path of righteousness; and f) to travel in exile from his home. Exile atones
for sin because it causes a person to be submissive, humble, and meek of
spirit.
Halacha 5
It is very praiseworthy for a person who repents to confess in
public and to make his sins known to others, revealing the transgressions he
committed against his colleagues.
He should tell them: "Though I sinned against so and so,
committing the following misdeeds.... Behold, I repent and express my
regret." Anyone who, out of pride, conceals his sins and does not reveal
them will not achieve complete repentance as [Proverbs
28:13] states: "He who conceals his sins will not
succeed."
When does the above apply? In regard to sins between man and
man. However, in regard to sins between man and God, it is not necessary to
publicize one's [transgressions]. Indeed, revealing them is arrogant. Rather, a
person should repent before God, blessed be He, and specifically mention his
sins before Him. In public, he should make a general confession. It is to his
benefit not to reveal his sins as [Psalms 32:1] states: "Happy is he whose
transgression is forgiven, whose sin is covered."
Halacha 6
Even though repentance and calling out [to God] are desirable at
all times, during the ten days between Rosh HaShanah and Yom Kippur, they are even
more desirable and will be accepted immediately as [Isaiah 55:6]
states: "Seek God when He is to be found."
When does the above apply? To an individual. However, in regard
to a community, whenever they repent and cry out wholeheartedly, they are
answered immediately as [Deuteronomy 4:7] states: "[What nation is
so great that they have God close to them,] as God, our Lord, is whenever we
call Him."
Halacha 7
Yom Kippur is the time of Teshuvah for all, both individuals and
the community at large. It is the apex of forgiveness and pardon for Israel.
Accordingly, everyone is obligated to repent and confess on Yom Kippur.
The mitzvah of the confession of Yom Kippur begins on the day's
eve, before one eats [the final meal], lest one choke to death in the meal
before confessing.
Although a person confessed before eating, he should confess
again in the evening service, Yom Kippur night, and similarly, repeat the
confession in the morning, Musaf, afternoon, and Ne'ilah services.
At which point [in the service] should one confess? An
individual confesses after the Amidah and the Chazan confesses in the midst of the Amidah, in the fourth blessing.
Halacha 8
The confessional prayer customarily recited by all Israel is:
"For we have all sinned...." This is the essence of the confessional
prayer.
Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."
Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."
Halacha 9
Teshuvah and Yom Kippur only atone for sins between man and God;
for example, a person who ate a forbidden food or engaged in forbidden sexual
relations, and the like. However, sins between man and man; for example,
someone who injures a colleague, curses a colleague, steals from him, or the
like will never be forgiven until he gives his colleague what he owes him and
appeases him.
[It must be emphasized that] even if a person restores the money
that he owes [the person he wronged], he must appease him and ask him to
forgive him.
Even if a person only upset a colleague by saying [certain] things,
he must appease him and approach him [repeatedly] until he forgives him.
If his colleague does not desire to forgive him, he should bring
a group of three of his friends and approach him with them and request
[forgiveness]. If [the wronged party] is not appeased, he should repeat the
process a second and third time. If he [still] does not want [to forgive him],
he may let him alone and need not pursue [the matter further]. On the contrary,
the person who refuses to grant forgiveness is the one considered as the
sinner.
[The above does not apply] if [the wronged party] was one's
teacher. [In that instance,] a person should continue seeking his forgiveness,
even a thousand times, until he forgives him.
Halacha 10
It is forbidden for a person to be cruel and refuse to be
appeased. Rather, he should be easily pacified, but hard to anger. When the
person who wronged him asks for forgiveness, he should forgive him with a
complete heart and a willing spirit. Even if he aggravated and wronged him
severely, he should not seek revenge or bear a grudge.
This is the path of the seed of Israel and their upright spirit.
In contrast, the insensitive gentiles do not act in this manner. Rather, their
wrath is preserved forever. Similarly, because the Gibeonites did not forgive
and refused to be appeased, [II Samuel 21:2] describes them, as follows:
"The Gibeonites are not among the children of Israel."
Halacha 11
If a person wronged a colleague and the latter died before he
could ask him for forgiveness, he should take ten people and say the following
while they are standing before the colleague's grave: "I sinned against
God, the Lord of Israel, and against this person by doing the following to
him...."
If he owed him money, he should return it to his heirs. If he is
unaware of the identity of his heirs, he should place [the sum] in [the hands
of] the court and confess.
Chapter Three
Halacha 1
Each and every person has merits and sins. A person whose merits
exceed his sins is [termed] righteous. A person whose sins exceed his merits is
[termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni.
The same applies to an entire country. If the merits of all its
inhabitants exceed their sins, it is [termed] righteous. If their sins are
greater, it is [termed] wicked. The same applies to the entire world.
Halacha 2
If a person's sins exceed his merits, he will immediately die
because of his wickedness as [Jeremiah 30:14] states: "[I have smitten
you...] for the multitude of your transgressions."
Similarly, a country whose sins are great will immediately be
obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and
Amorah is great....
In regard to the entire world as well, were its [inhabitants']
sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5]
relates: "God saw the evil of man was great... [and God said: `I will
destroy man....']"
This reckoning is not calculated [only] on the basis of the
number of merits and sins, but also [takes into account] their magnitude. There
are some merits which outweigh many sins as implied by [I Kings
14:13]: "Because in him, there was found a good quality."
In contrast, a sin may outweigh many merits as [Ecclesiastes
9:18] states: "One sin may obscure much good."
The weighing [of sins and merits] is carried out according to
the wisdom of the Knowing God. He knows how to measure merits against sins.
Halacha 3
Anyone who changes his mind about the mitzvot he has performed
and regrets the merits [he has earned], saying in his heart: "What value
was there in doing them? I wish I hadn't performed them" - loses them all
and no merit is preserved for him at all as [Ezekiel
33:12] states "The righteousness of the upright will not save
him on the day of his transgression." This only applies to one who regrets
his previous [deeds].
Just as a person's merits and sins are weighed at the time of
his death, so, too, the sins of every inhabitant of the world together with his
merits are weighed on the festival of Rosh HaShanah. If one is found righteous,
his [verdict] is sealed for life. If one is found wicked, his [verdict] is
sealed for death. A Beinoni'sverdict
remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for
life. If not, his [verdict] is sealed for death.
Halacha 4
Even though the sounding of the shofar on Rosh HaShanah is a
decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber,
arise. Inspect your deeds, repent, remember your Creator. Those who forget the
truth in the vanities of time and throughout the entire year, devote their
energies to vanity and emptiness which will not benefit or save: Look to your
souls. Improve your ways and your deeds and let every one of you abandon his
evil path and thoughts.
Accordingly, throughout the entire year, a person should always
look at himself as equally balanced between merit and sin and the world as
equally balanced between merit and sin. If he performs one sin, he tips his
balance and that of the entire world to the side of guilt and brings
destruction upon himself.
[On the other hand,] if he performs one mitzvah, he tips his
balance and that of the entire world to the side of merit and brings
deliverance and salvation to himself and others. This is implied by [Proverbs
10:25] "A righteous man is the foundation of the world,"
i.e., he who acted righteously, tipped the balance of the entire world to merit
and saved it.
For these reasons, it is customary for all of Israel to give
profusely to charity, perform many good deeds, and be occupied with mitzvot
from Rosh HaShanah until Yom Kippur to a greater extent than during the
remainder of the year.
During these ten days, the custom is for everyone to rise [while
it is still] night and pray in the synagogues with heart-rending words of
supplication until daybreak.
Halacha 5
When a person's sins are being weighed against his merits, [God]
does not count a sin that was committed only once or twice. [A sin] is only
[counted] if it was committed three times or more.
Should it be found that [even] those sins committed more than
three times outweigh a person's merits, the sins that were committed twice [or
less] are also added and he is judged for all of his sins.
If his merits are equal to [or greater than the amount of] his
sins committed which were committed more than three times, [God] forgives his sins
one after the other, i.e., the third sin [is forgiven because] it is considered
as a first sin, for the two previous sins were already forgiven. Similarly,
after the third sin is forgiven, the fourth sin is considered as a
"first" [sin and is forgiven according to the same principle].
The same [pattern is continued] until [all his sins] are
concluded.
When does the above apply? In regard to an individual as can be
inferred from [Job 33:29] "All these things, God will do
twice or three times with a man." However, in regard to a community,
[retribution for] the first, second, and third sins is held in abeyance as
implied by [Amos
2:6] "For three sins of Israel, [I will withhold retribution,]
but for the fourth, I will not withhold it." When a reckoning [of their
merits and sins] is made according to the above pattern, the reckoning begins
with the fourth [sin].
[As mentioned above,] a
Beinoni [is one whose scale
is equally balanced between merit and sin]. However, if among his sins is [the
neglect of the mitzvah of] tefillin [to the extent that] he never wore
them even once, he is judged according to his sins. He will, nevertheless, be
granted a portion in the world to come.
Similarly, all the wicked whose sins are greater [than their
merits] are judged according to their sins, but they are granted a portion in
the world to come for all Israel have a share in the world to come as [Isaiah 60:21]
states "Your people are all righteous, they shall inherit the land
forever." "The land" is an analogy alluding to "the land of
life," i.e., the world to come. Similarly, the "pious of the nations
of the world" have a portion in the world to come.
Halacha 6
The following individuals do not have a portion in the world to
come. Rather, their [souls] are cut off and they are judged for their great
wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead and the coming of
the [Messianic] redeemer,
those who rebel [against God],
those who cause the many to sin,
those who separate themselves from the community,
those who proudly commit sins in public as Jehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for reasons other than the
service of God,
murderers,
slanderers,
one who extends his foreskin [so as not to appear circumcised].
Halacha 7
Five individuals are described as Minim:
a) one who says there is no God nor ruler of the world;
b) one who accepts the concept of a ruler, but maintains that
there are two or more;
c) one who accepts that there is one Master [of the world], but
maintains that He has a body or form;
d) one who maintains that He was not the sole First Being and
Creator of all existence;
e) one who serves a star, constellation, or other entity so that
it will serve as an intermediary between him and the eternal Lord.
Each of these five individuals is a Min.
Halacha 8
Three individuals are described as Epicursim:
a) one who denies the existence of prophecy and maintains that
there is no knowledge communicated from God to the hearts of men;
b) one who disputes the prophecy of Moses, our teacher;'
c) one who maintains that the Creator is not aware of the deeds
of men.
Each of these three individuals is an Epicurus.
There are three individuals who are considered as one "who
denies the Torah":
a) one who says Torah, even one verse or one word, is not from
God. If he says: "Moses made these statements independently," he is
denying the Torah.
b) one who denies the Torah's interpretation, the oral law, or
disputes [the authority of] its spokesmen as did Tzadok and Beitus.
c) one who says that though the Torah came from God, the Creator
has replaced one mitzvah with another one and nullified the original Torah,
like the Arabs [and the Christians].
Each of these three individuals is considered as one who denies
the Torah.
Halacha 9
Among Israel, there are two categories of apostates: an apostate
in regard to a single mitzvah and an apostate in regard to the entire Torah.
An apostate in regard to a single mitzvah is someone who has
made a practice of willfully committing a particular sin [to the point where]
he is accustomed to committing it and his deeds are public knowledge. [This
applies] even though [the sin] is one of the minor ones. For example, someone
who has made a practice of constantly wearing sha'atnez or cutting off his sideburns so that
it appears that, in regard to him, it is as if this mitzvah has been nullified
entirely. Such a person is considered an apostate in regard to that matter.
This applies [only] if he [commits the sin] with the intent of angering God.
An example of an apostate in regard to the entire Torah is one
who turn to the faith of the gentiles when they enact [harsh] decrees [against
the Jews] and clings to them, saying: "What value do I have in clinging to
Israel while they are debased and pursued. It's better to cling to those who
have the upper hand." Such an individual is an apostate in regard to the
entire Torah.
Halacha 10
[The category of] "those who cause the many to sin"
includes those who cause them to commit a severe sin like Jeroboam, Tzadok, or
Beitus; and also, those who cause them to commit a slight sin, even the
nullification of a positive command.
It includes [both] those who force others to sin like Menasheh
who would kill the Jews if they did not worship idols and those who entice
others and lead them astray.
Halacha 11
A person who separates himself from the community [may be placed
in this category] even though he has not transgressed any sins. A person who
separates himself from the congregation of Israel and does not fulfill mitzvot
together with them, does not take part in their hardships, or join in their
[communal] fasts, but rather goes on his own individual path as if he is from
another nation and not [Israel], does not have a portion in the world to come.
"Those who proudly commit sins in public as Jehoyakim
did," whether they commit slight sins or severe ones, have no portion in
the world to come. Such behavior is referred to as "acting brazen-facedly
against the Torah," for he acted insolently, in open [defiance], without
feeling any shame despite the Torah's words.
Halacha 12
There are two categories of "those who betray Jews to
gentiles:" one who betrays a colleague to the gentiles so that they may
kill him or beat him; and one who gives over a colleague's money to gentiles or
to a person who commandeers property and is, therefore, considered like a
gentile.
Neither of the two has a portion in the world to come.
Halacha 13
"Those who cast fear upon the people for reasons other than
the service of God" - This refers to one who rules the community with a strong
hand and [causes] them to revere and fear him. His intent is only for his own
honor and none of his desires are for God's honor; for example, the gentile
kings.
Halacha 14
All the twenty four individuals listed above will not receive a
portion in the world to come even though they are Jewish.
There are other sins which are less severe than those mentioned.
Nevertheless, our Sages said that a person who frequently commits them will not
receive a portion in the world to come and [counseled] that these [sins] be
avoided and care be taken in regard to them. They are:
one who invents a [disparaging] nickname for a colleague; one
who calls a colleague by a [disparaging] nickname;
one who embarrasses a colleague in public;
one who takes pride in his colleague's shame;
one who disgraces Torah Sages;
one who disgraces his teachers;
one who degrades the festivals; and
one who profanes sacred things.
When does the statement that these individuals do not have a
portion in the world to come apply?
When they die without having repented. However, if such a person repents from
his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come,
for nothing can stand in the way of Teshuvah.
?
When they die without having repented. However, if such a person repents from
his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come,
for nothing can stand in the way of Teshuvah.
Even if he denies God's existence throughout his life and
repents in his final moments, he merits a portion in the world to come as
implied by [Isaiah
57:19] "`Peace, peace, to the distant and the near,' declares
God. `I will heal him.'"
Any wicked person, apostate, or the like, who repents, whether
in an open, revealed manner or in private, will be accepted as implied by [Jeremiah
3:22] "Return, faithless children." [We may infer] that
even if one is still faithless, as obvious from the fact that he repents in
private and not in public, his Teshuvah will be accepted.
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Hayom Yom:
• Sunday, 25 Shevat 5774 – 26 January 2014
"Today's Day"
Sunday, 25 Sh'vat 5703
Torah lessons: Chumash:
Mishpatim, first parsha with Rashi.
Tehillim: 119, 1-96.
Tanya: Chapter 25. This then (p. 105)...idolatry, too. (p. 107).
Studying a parsha of Chumash with Rashi every day (Sunday until
Sheini, Monday until Shlishi, etc.), saying Tehillim every day and the entire
Tehillim on Shabbat m'varchim - be scrupulous about all of these. It is crucial
for you, for your children and your children's children.
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Daily Thought:
Scientific Revolution
More than 1,700 years in advance, the author of the Zohar
predicted a revolution of science and technology around the year 1840. There he
describes the fountains of wisdom bursting forth from the ground and flooding
the earth—all in preparation for an era when the world shall be filled with
wisdom and knowledge of the Oneness of its Creator.
From this we know that the true purpose of all technology and
modern science is neither convenience nor power, but a means to discover G‑dliness within the physical world.
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Today is: Monday, Shvat 26, 5774 · January 27, 2014
Today in Jewish History:
• Passing of the Taz (1667)
Shevat 26 is the yahrtzeit (anniversary of the passing) of Rabbi
Dovid ben Shmuel Halevi (1586-1667), a primary Halachic authority, known as Taz
after his work Turei Zahav ("Rows of Gold") -- a commentary on Rabbi
Yosef Caro's Shulchan Aruch (Code of Jewish Law).
Links: Rabbi David Halevi (Taz)
Daily Quote:
Rabban Gamliel the son of Rabbi Judah HaNassi would say:
Beautiful is the study of Torah with the way of the world, for the toil of them
both causes sin to be forgotten. Ultimately, all Torah study that is not
accompanied with work is destined to cease and to cause sin.--Ethics of the
Fathers 2:2
Daily Study
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 25
17. And you shall make an ark cover of pure gold, two and a half
cubits its length and a cubit and a half its width. יז. וְעָשִׂיתָ כַפֹּרֶת
זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ:
an ark cover: Heb. כַפֹּרֶת a cover over the ark, which was open
from above. He [Moses] placed it [the cover] over it [the ark] like a board.
כפרת: כסוי על הארון שהיה פתוח מלמעלה ומניחו עליו כמין דף:
two and a half cubits its length: like the length of the ark.
Its width was like the width of the ark, and it lay on the thickness of the
four walls. Although [Scripture] does not give a measure for its thickness, our
Rabbis explained that it was a handbreadth thick. — [from Succah 5a]
אמתים וחצי ארכה: כארכו של ארון, ורחבה כרחבו של ארון, ומונחת על עובי
הכתלים ארבעתם, ואף על פי שלא נתן שיעור לעוביה, פירשו רבותינו שהיה עוביה טפח:
18. And you shall make two golden cherubim; you shall make them
of hammered work, from the two ends of the ark cover. יח. וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים
זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת:
cherubim: Heb. כְּרֻבִים. They had the features of a child. —
[from Succah 5]
כרבים: דמות פרצוף תינוק להם:
you shall make…of hammered work: [This means] that you should
not make them separate and then join them at the ends of the ark cover after
they are made, as smiths do [in a process] called solderez [in Old French],
soldered. Instead, you should take a large quantity of gold at the beginning of
the construction of the ark cover and beat it with a hammer and with a mallet
in the center [of the mass of gold] so that its ends protrude upward, and [then
you should] form the cherubim from the protrusion of its ends.
מקשה תעשה אותם: שלא תעשם בפני עצמם ותחברם בראשי הכפרת לאחר עשייתם
כמעשה צורפים, שקורין שולדי"ץ [מולחמים] אלא הטל זהב הרבה בתחלת עשיית הכפרת והכה
בפטיש ובקורנס באמצע, וראשין בולטין למעלה וצייר הכרובים בבליטת קצותיו:
hammered: Heb. מִקְשָׁה, batediz in Old French, hammered, like
“knocked (נָקְשָׁן) one against the other” (Dan. 5:6).
מקשה: בטידי"ץ בלעז [עשוי בהכאה]. כמו (דניאל ה ו) דא לדא נקשן:
ends of the ark cover: Heb. קְצוֹת הכַּפֹּרֶת, ends of the ark
cover.
קצות הכפורת: ראשי הכפרת:
19. And make one cherub from the one end and the other cherub
from the other end; from the ark cover you shall make the cherubim on its two
ends. יט. וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה
מִזֶּה מִן הַכַּפֹּרֶת תַּעֲשׂוּ אֶת הַכְּרֻבִים עַל שְׁנֵי קְצוֹתָיו:
And make one cherub from the one end: [The text elaborates] so
that you will not say [that it means] two cherubim at each end. Therefore, it
had to explain, “one cherub from the one end.”
ועשה כרוב אחד מקצה: שלא תאמר שנים כרובים לכל קצה וקצה, לכך הוצרך
לפרש כרוב אחד מקצה מזה:
from the ark cover: itself you shall make the cherubim. This is
the meaning of “you shall make them of hammered work” -that you shall not make
them [the cherubim] separately and [then] attach them to the ark cover.
מן הכפרת: עצמה תעשו את הכרובים. זהו פירושו של מקשה תעשה אותם, שלא
תעשם בפני עצמם ותחברם לכפרת:
20. The cherubim shall have their wings spread upwards,
shielding the ark cover with their wings, with their faces toward one another;
[turned] toward the ark cover shall be the faces of the cherubim. כ. וְהָיוּ
הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת
וּפְנֵיהֶם אִישׁ אֶל אָחִיו אֶל הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים:
their wings spread: [This means] that you shall not make their
wings lying down [resting next to their bodies], but spread high alongside
their heads, so that there should be ten handbreadths in the space between the
wings and the ark cover, as is stated in Succah (5b).
פרשי כנפים: שלא תעשה כנפיהם שוכבים, אלא פרושים וגבוהים למעלה אצל
ראשיהם, שיהא עשרה טפחים בחלל בין הכנפים לכפרת, כדאיתא בסוכה (דף ה ב):
21. And you shall place the ark cover on the ark from above, and
into the ark you shall place the testimony, which I will give you. כא. וְנָתַתָּ
אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר
אֶתֵּן אֵלֶיךָ:
and into the ark you shall place the testimony: I do not know
why it was repeated, for it already said: “And you shall place into the ark the
testimony” (verse 16). We may say that it comes to teach that when it [the ark]
is still an ark alone, without an ark cover, he [Moses] should first put in the
testimony and then place the ark cover over it. So we find [that] when he
[Moses] erected the Mishkan, it says: “And he placed the testimony into the
ark,” and afterwards, “and he placed the ark cover on the ark from above”
(Exod. 40:20).
ואל הארן תתן את העדות: לא ידעתי למה נכפל, שהרי כבר נאמר (פסוק טז)
ונתת אל הארון את העדות. ויש לומר שבא ללמד, שבעודו ארון לבדו בלא כפרת, יתן תחלה העדות
לתוכו, ואחר כך יתן את הכפרת עליו. וכן מצינו כשהקים את המשכן נאמר (שמות מ כ) ויתן
את העדות אל הארון, ואחר כך ויתן את הכפורת על הארון מלמעלה:
22. I will arrange My meetings with you there, and I will speak
with you from atop the ark cover from between the two cherubim that are upon
the Ark of the Testimony, all that I will command you unto the children of
Israel. כב. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת
מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל אֲרוֹן הָעֵדֻת אֵת כָּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ
אֶל בְּנֵי יִשְׂרָאֵל:
I will arrange My meetings with you there: When I arrange a
meeting for you to speak with you, [it is at] that place that I will arrange
for the meeting where I will come to speak to you.
ונועדתי: כשאקבע מועד לך לדבר עמך, אותו מקום אקבע למועד שאבא שם לדבר
אליך:
and I will speak with you from atop the ark cover: But elsewhere
it says: “and the Lord spoke to him from the Tent of Meeting, saying…” (Lev.
1:1). That is the Mishkan, outside the dividing curtain [whereas the ark was
within the dividing curtain]. The two verses are found to contradict one
another. The third verse comes and reconciles them. "And when Moses came
into the Tent of Meeting…he heard the voice speaking to him from atop the ark
cover" (Num. 7:89). [The solution is that] Moses would enter the Mishkan
and as soon as he came within the doorway, a voice would descend from heaven to
[the place] between the cherubim, from where it emanated and was heard by Moses
in the Tent of Meeting. — [from Sifrei, end of Naso]
ודברתי אתך מעל הכפורת: ובמקום אחר הוא אומר (ויקרא א א) וידבר ה' אליו
מאהל מועד לאמר, זה המשכן מחוץ לפרכת, נמצאו שני כתובים מכחישים זה את זה, בא הכתוב
השלישי והכריע ביניהם (במדבר ז פט) ובבא משה אל אהל מועד וישמע את הקול מדבר אליו מעל
הכפרת וגו', משה היה נכנס למשכן וכיון שבא בתוך הפתח, קול יורד מן השמים לבין הכרובים,
ומשם יוצא ונשמע למשה באהל מועד:
and all that I will command you unto the children of Israel:
Heb. וְאֵת. This “vav” [that Rashi adds, meaning “and,”] is superfluous, and
there are many similar [examples] in the Torah. And you shall interpret it
thus: "and all that I will speak with you there is all that I will command
you unto the children of Israel."
ואת כל אשר אצוה אותך אל בני ישראל: הרי וי"ו זו יתירה וטפלה,
וכמוהו הרבה במקרא, וכה תפתר ואת אשר אדבר עמך שם, את כל אשר אצוה אותך אל בני ישראל
הוא:
23. And you shall make a table of acacia wood, two cubits its
length, one cubit its width, and a cubit and a half its height. כג. וְעָשִׂיתָ
שֻׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אָרְכּוֹ וְאַמָּה רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ:
its height: The height of its legs [together] with the thickness
of the table [top].
קמתו: גובה רגליו עם עובי השלחן:
24. And you shall overlay it with pure gold, and you shall make
for it a golden crown all around. כד. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ
לּוֹ זֵר זָהָב סָבִיב:
a golden crown: symbolic of the crown of kingship, for the table
represents wealth and greatness, as they say, “the royal table.” -[from Yoma
72b]
זר זהב: סימן לכתר מלכות, שהשולחן שם עושר וגדולה, כמו שאמרים שלחן
מלכים:
25. And you shall make for it a frame a handbreadth [wide] all
around, and you shall make a golden crown for its frame all around. כה.
וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב:
a frame: Heb. מִסְגֶּרֶת, as the Targum [Onkelos] renders: גְּדַנְפָא,
a rim. The Sages of Israel differed concerning the matter. Some say that it was
above [i.e., extending from the table top], around the table, like the rims at
the edge of the tables of the princes. Some say that it was below [the table
top], inserted from one leg to the other on the four sides of the table, and
the table top lay on that frame. — [from Men. 96b]
מסגרת: כתרגומו גדנפא, ונחלקו חכמי ישראל בדבר יש אומרים, למעלה היתה
סביב לשולחן, כמו לבזבזין שבשפת שולחן שרים, ויש אומרים, למטה היתה תקועה מרגל לרגל
בארבע רוחות השולחן, ודף השלחן שוכב על אותה מסגרת:
and you shall make a golden crown for its frame: That is the
crown mentioned above, and here He explains to you that it was on the frame.
ועשית זר זהב למסגרתו: הוא זר האמור למעלה, ופירש לך כאן שעל המסגרת
היתה:
26. And you shall make for it four golden rings, and you shall
place the rings on the four corners that are on its four legs. כו. וְעָשִׂיתָ
לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ אֶת הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר
לְאַרְבַּע רַגְלָיו:
27. The rings shall be opposite the frame as holders for the
poles [with which] to carry the table. כז. לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת
לְבָתִּים לְבַדִּים לָשֵׂאת אֶת הַשֻּׁלְחָן:
The rings shall be opposite the frame: on the legs, inserted
opposite the ends of the frame.
לעמת המסגרת תהיין הטבעות: ברגלים תקועות כנגד ראשי המסגרת:
as holders for the poles: Those rings shall be holders in which
to insert the poles.
לבתים לבדים: אותן הטבעות יהיו בתים להכניס בהן הבדים:
as holders: Heb. לְבָתִּים, for the purpose of holders.
לבתים: לצורך בתים:
for the poles: Heb. לְבַדִּים, as the Targum [Onkelos] renders: אַתְרָא
לַאִרִיחַיָא, a place for the poles.
לבדים: כתרגומו אתרא לאריחיא:
28. And you shall make the poles of acacia wood, and you shall
overlay them with gold, and the table shall be carried with them. כח. וְעָשִׂיתָ
אֶת הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא בָם אֶת הַשֻּׁלְחָן:
shall be carried with them: Heb. וְנִשָׂא-בָם, the passive
voice. The table shall be carried with them [by the poles].
ונשא בם: לשון נפעל, יהיה נשא בם את השלחן:
29. And you shall make its forms, its spoons, its half pipes,
and its supports with which it will be covered; of pure gold you shall make
them. כט. וְעָשִׂיתָ קּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו
אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם:
And you shall make its forms, its spoons: Heb. קְּעָרֹתָיו וְכַפֹּתָיו.
קְּעָרֹתָיו is the form that was made according to the shape of the bread (Men.
97a). The bread was made in the shape of a type of box without a cover. It had
a flat bottom (Men. 94b) and it would be bent upward on both sides [forming
something] similar to walls. Therefore, it is called לֶחֶם הַפָּנִים,
literally, the bread of faces, because it has faces looking in both
directions-toward the sides of the house [Mishkan] from here [in one direction]
and from there [in the other direction]. It was placed lengthwise across the
width of the table, and its walls stood vertically opposite the edge of the
table. A golden form and an iron form were made for it. It was baked [on
Fridays] in the iron form, and when it was taken out of the oven, it would be
placed in the golden form until the next day, which was the Sabbath, when it
would be arranged on the table. That form is called קְעָרָה.
ועשית קערתיו וכפתיו: קערותיו זה הדפוס שהיה עשוי כדפוס הלחם, והלחם
היה עשוי כמין תיבה פרוצה משתי רוחותיה, שולים לו למטה וקופל מכאן ומכאן כלפי מעלה
כמין כתלים, ולכך קרוי לחם הפנים, שיש לו פנים רואין לכאן ולכאן לצדי הבית מזה ומזה,
ונותן ארכו לרחבו של שולחן, וכתליו זקופים כנגד שפת השלחן, והיה עשוי לו דפוס זהב ודפוס
ברזל, בשל ברזל הוא נאפה וכשמוציאו מן התנור נותנו בשל זהב עד למחר בשבת שמסדרו על
השלחן, ואותו הדפוס קרוי קערה:
its spoons: Heb. וְכַפֹּתָיו. They were the spoons in which the
frankincense was placed. There were two [spoons meant] for the two handfuls of
frankincense that were placed beside the two stacks, as it is said: “And you
shall place beside the stack pure frankincense” (Lev. 24:7). -[from Men. 97a]
וכפתיו: בזיכין שנותנים בהם לבונה, ושתים היו לשני קומצי לבונה שנותנין
על שתי המערכות, שנאמר (ויקרא כד ז) ונתת על המערכת לבונה זכה:
its half-pipes: Heb. וּקְשׁוֹתָיו. They are sort of half-tubes,
hollow and split along their length. They are similar to the tubes made of
gold. Three [tubes] were arranged over each bread, so that each bread would
rest upon those tubes. They would separate one bread from the other so that air
would enter between them and they [the bread] would not grow moldy. In Arabic,
any hollow thing is called kaswa. — [from Men. 96a, 97a]
וקשותיו: הן כמין חצאי קנים חלולים הנסדקין לארכן דוגמתן עשה של זהב
ומסדר שלשה על ראש כל לחם, שישב לחם האחד על גבי אותן הקנים ומבדילין בין לחם ללחם
כדי שתכנס הרוח ביניהם ולא יתעפשו, ובלשון ערבי כל דבר חלול קרוי קסו"ה:
and its supports: Heb. וּמְנַקּיֹתָיו. Its Aramaic translation
is וּמְכִילָתֵיהּ, [meaning] and its bearers. They are branches like golden
pegs [Mizrachi explains that they were like columns] standing on the ground and
reaching a considerable height upwards above the table, corresponding to the
height of the stack of bread. [They were] notched with six (Mizrachi-five)
notches, one above the other, and the ends of the pipes between one bread and
another were supported by these branches so that the burden of the upper breads
should not weigh down on the lower ones and cause them to break. The derivation
of מְכִילָתֵיהּ is “its bearers,” similar to “I am weary of bearing [it] (הָכִיל)”
(Jer. 6:11). But I do not know how the מְנַקִּיוֹת applies to branches. Other
Sages of Israel say that קְשׂתָיו refers to the branches, which harden (מְקֻשוֹת)
it [the showbread] and strengthen it so that it does not break, and מְנַקִּיוֹתָיו
refers to the pipes, which clean (מְנַקִּין) [the bread] so that it should not
become moldy (Men. 96a). But Onkelos, who rendered [מְנַקִּיוֹתָיו as] מְכִילָתֵיהּ,
understood it in a similar way to the words of the one [Sage] who says [that] מְנַקִּיוֹת
are branches.
ומנקיתיו: תרגומו ומכילתיה, הן סניפים, כמין יתדות זהב עומדין בארץ
וגבוהים עד למעלה מן השולחן הרבה כנגד גובה מערכת הלחם, ומפוצלים ששה פצולים זה למעלה
מזה, וראשי הקנים שבין לחם ללחם סמוכין על אותן פצולין, כדי שלא יכבד משא הלחם העליונים
על התחתונים וישברו ולשון מכילתיה, סובלותיו, כמו (ירמיהו ו יא) נלאיתי הכיל, אבל לשון
מנקיות איני יודע, איך נופל על סניפין. ויש מחכמי ישראל אומרים קשותיו אלו סניפין,
שמקשין אותו ומחזיקין אותו שלא ישבר, ומנקיותיו אלו הקנים שמנקין אותו שלא יתעפש, אבל
אונקלוס שתרגם ומכילתיה היה שונה כדברי האומר מנקיות הן סניפין:
with which it will be covered: Heb. יֻסַּ, [meaning] with which
it will be covered. Regarding the half-pipes, [Scripture] says “with which it
will be covered” because they [the half-pipes] were like a sort of roof and
cover over it [the bread], and similarly elsewhere (Num. 4:7) [Scripture] says,
“the half- pipes which cover (הַנָּסֶ),” and both of these [words]- יֻסַּ and
(הַנָּסֶ) Are words meaning a roof and a cover.
אשר יסך בהן: אשר יכוסה בהן, ועל קשותיו הוא אומר אשר יוסך, שהיו עליו
כמין סכך וכסוי, וכן במקום אחר הוא אומר (במדבר ד ז) ואת קשות הנסך וזה וזה, יוסך והנסך,
לשון סכך וכסוי הם:
30. And you shall place on the table showbread before Me at all
times. ל.
וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד:
showbread: Heb. לֶחֶם פָּנִים, lit., bread of faces, [given this
appellation] because it has faces, as I explained [on verse 29]. The number of
breads and the order of their stacks are explained in [the parsha of] אֱמֹר אֶל
הַכֹּהֲנִים, “Speak to the Kohanim” (Lev. 21:1).
לחם פנים: שיש לו פנים כמו שפירשתי, ומנין הלחם וסדר מערכותיו מפורשים
באמור אל הכהנים:
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Tehillim: Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they
are ever with me.
99. From all my teachers I have gained wisdom, for Your
testimonies are my discussion.
100. I will be more perceptive than elders, because I have
guarded Your precepts.
101. I have restrained my feet from every evil path, that I
might keep Your word.
102. I have not turned away from Your judgments, for You have
instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey
to my mouth!
104. From Your precepts I gain understanding, therefore I hate
every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous
judgments.
107. I am afflicted to the extreme; grant me life, O Lord,
according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and
teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your
Torah.
110. The wicked laid a snare for me, yet I have not strayed from
Your precepts.
111. I have taken Your testimonies as an eternal heritage, for
they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever,
to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your
promise.
115. Turn away from me, you evildoers, and I will keep the
commandments of my God.
116. Support me according to Your promise, and I will live; let
me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in
Your statutes always.
118. You trample all who stray from Your statutes, for their
ploy is a lie.
119. You have purged all the wicked of the earth like dross,
therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your
judgments.
121. I practiced justice and righteousness; leave me not to my
oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit
me.
123. My eyes long for Your salvation, and for the word of Your
righteousness.
124. Treat Your servant according to Your kindness, and teach me
Your statutes.
125. I am Your servant; grant me understanding, that I may know
Your testimonies.
126. It is time to act for the Lord; they have abrogated Your
Torah.
127. Therefore I love Your commandments more than gold, even
fine gold.
128. Therefore I affirmed all Your precepts; I have hated every
path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard
them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your
commandments.
132. Turn to me and favor me, as is [Your] law for those who
love Your Name.
133. Set my steps in Your word, and let no iniquity rule over
me.
134. Deliver me from the oppression of man, and I will keep Your
precepts.
135. Let Your face shine upon Your servant, and teach me Your
statutes.
136. My eyes shed streams of water, because they do not keep
Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great
faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your
words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and
Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your
commandments are my delight.
144. Your testimonies are righteous forever; give me understanding,
that I may live.
145. I call out with all my heart; answer me, O Lord; I will
keep Your statutes.
146. I call out to You; save me, and I will observe Your
testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your
word.
149. Hear my voice in keeping with Your kindness; O Lord, grant
me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your
Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that
You had established them forever.
153. Behold my affliction and deliver me, for I have not
forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of
Your word.
155. Salvation is far from the wicked, for they seek not Your
statutes.
156. Your mercies are great, O Lord; grant me life as is Your
practice.
157. My pursuers and my enemies are many, yet I did not turn
away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do
not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord,
according to Your kindness.
160. The beginning of Your word is truth, and forever are all
Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word
my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous
judgments.
165. There is abundant peace for those who love Your Torah, and
there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your
commandments.
167. My soul has kept Your testimonies, and I love them
intensely.
168. I have kept Your precepts and Your testimonies, for all my
ways are before You
169. Let my prayer approach Your presence, O Lord; grant me
understanding according to Your word.
170. Let my supplication come before You; save me according to
Your promise.
171. My lips will utter praise, for You have taught me Your
statutes.
172. My tongue will echo Your word, for all Your commandments
are just.
173. Let Your hand be ready to help me, for I have chosen Your
precepts.
174. I long for Your salvation, O Lord, and Your Torah is my
delight.
175. Let my soul live, and it will praise You, and let Your
judgment help me.
176. I have gone astray like a lost sheep; seek out Your
servant, for I have not forgotten Your commandments.
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Tanya: Likutei Amarim, middle of Chapter 25
• Lessons in Tanya
• Likutei Amarim, middle of Chapter 25
Yet one may argue that in reality this is no option at all. The
Talmud states that when one sins because he relies on subsequent teshuvah, G‑d does not allow him to practice teshuvah. Since he cannot rely
on this, he must sacrifice his life so as not to remain permanently separated
from G‑d through idolatry. With a minor sin, however, the separation
from G‑d that it causes is in any case temporary, even without recourse
to teshuvah.
We are thus once again left with our original question: How can
it be said that the same fear of separation from G‑d that motivates a Jew to sacrifice his life with regard to
idolatry, can also motivate him to refrain from even a minor sin? The two cases
are altogether different: the former causes a lasting separation, and the
latter, a momentary one.
The Alter Rebbe answers this objection by clarifying the
Talmudic statement on which it is based. The Talmud does not imply, he
explains, that the sinner who relies on teshuvah utterly loses his ability to
repent, but rather that the Divine assistance usually granted to a penitent
sinner is withheld from him.
Thus one could, after all, submit to coercion and practice
idolatry, and rely on teshuvah to save him from a lasting separation from G‑d. Yet no Jew would take advantage of this resource; the love of
G‑d innate in every Jew dictates that he sacrifice his life rather
than bear the temporary separation caused by idolatry.
This discussion is contained in the following paragraphs.
ואף שהאומר אחטא ואשוב, אין מספיקין כו‘
(1Although the Talmud states that2 “He who says, ’I will sin and
repent, sin and repent,‘ is not given an opportunity to do so,”
היינו שאין מחזיקים ידו להיות לו שעת הכושר לעשות תשובה
yet this means merely that G‑d does not aid
such a sinner, granting him the auspicious occasion to repent.
Generally, G‑d grants one
who wishes to repent the necessary power and the opportune moment to realize
his good intentions. However, where one’s reliance on teshuvah formed the basis
for his sin, he is lent neither the strength nor the opportunity.
אבל אם דחק השעה ועשה תשובה, אין לך דבר שעומד בפני התשובה
If, however, he seizes the opportunity himself and he repents, 3
“Nothing can stand in the way of repentance.”
Thus, even in the case of idolatry one could conceivably rely on
teshuvah to prevent a lasting separation from G‑d.
ואף על פי כן, כל איש ישראל מוכן ומזומן למסור נפשו על קדושת ה’
Nevertheless, every Jew is prepared and ready to suffer martyrdom
for the sanctification of G‑d’s Name,
שלא להשתחוות לעבודה זרה אפילו לפי שעה ולעשות תשובה אחר כך
and will not perform an idolatrous act lit., “to bow down before
an idol” even temporarily, with the intention of repenting afterwards —
indicating that the fear of even a temporary separation from G‑d is sufficient motivation for self-sacrifice.
והיינו מפני אור ה‘ המלובש בנפשם כנ״ל,
שאינו בבחינת זמן ושעה כלל אלא למעלה מהזמן, ושליט ומושל עליו כנודע
This is because of the Divine light which is clothed in his soul,
as explained above, which does not come within the realm of time at all, but
transcends time, and therefore in relation to this light every action is
eternal; furthermore, as is known this Divine light rules and dominates time —
not only is it not governed by the laws of time, but on the contrary it governs
them.
Thus, an action which took but a moment (and, judged by temporal
standards, has no value) can become more momentous than one which takes much
longer. 4
Since the Divine light clothed in the soul transcends and
dominates time, it does not permit any separation from G‑d, no matter how short its duration.
The discussion until now centered on the category of “turning
away from evil.” The Alter Rebbe showed how one could utilize his hidden love
of G‑d in refraining from sin. He now goes on to the category of
“doing good,” discussing the use of the hidden love in leading one to perform
all the positive commandments.
FOOTNOTES
1. Parentheses are in the
original text.
2. Yoma 85b.
3. Cf. Talmud Yerushalmi,
Pe'ah 1:1.
4. Based on a comment by
the Rebbe.
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Rambam:
• Sefer Hamitzvos:
P73
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3
chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is
repeated a few days consecutively while the exploration of the same Mitzvah
continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus
5:5.
One who has sinned is obligated to verbally confess and say,
"Please, G‑d, I have
sinned by doing..." The individual should then elaborate to the best of
his ability and ask G‑d for
atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a
sin-offering to attain forgiveness, he was still required to orally confess his
sin. The same for those who were guilty of capital offenses, they were asked to
confess their sin prior to their execution.
The 73rd mitzvah is that we are commanded to verbally
acknowledge the sins we have committed before G‑d (exalted be
He), when we come to doteshuvah (to repent).1 This is vidui (verbal
confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed
and done ..." One should elaborate verbally and ask for atonement on this
transgression with all the eloquence at his command.
You must understand that even for those sins which require one
to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby
receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A
man or woman who does any sin against his fellow man, ... must recite vidui on
their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it
is written,6 'he must recite vidui [on it] for the sin that he has committed,'
we learn that one must recite vidui for a sin. Since the verse adds ['he must
recite vidui] on it,' we learn that the vidui must be said when the animal is
still alive, rather than after it has been slaughtered. However, from this we
may derive the necessity of reciting vidui only for the transgression of an
impure person entering the Temple."
G‑d's7 statement
(exalted be He) This verse — "he must recite vidui on it for the sin that
he has committed" — is written in parshas Vayikra regarding an impure
person entering the Temple or eating sanctified food, and the other related
cases we mentioned previously.8 Therefore, the Mechilta says that the only
obligation of vidui to be derived from this verse is for an impure person who
has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other
mitzvos? From the verse, 'Speak to the Israelites: ... they must recite
vidui...' How do we know that even those punishable by death and by kares must
recite vidui? From the expression, 'their sins.' The expression, 'any of their
sins,'10 comes to include [the necessity of vidui] for any prohibition. The
expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin
against his fellow man,' comes to include any interpersonal transgression, such
as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes
guilty of a crime,' comes to include those who are punishable by death — that
all the above are obligated to recite vidui. One might think that one who is
executed due to false testimony [must also recite vidui] — however, the verse
only says, 'And he becomes guilty of a crime.' " This means that the
individual must recite vidui only if he knows that he sinned, not if he was
convicted by false testimony.11
It has therefore been explained to you that one must recite
vidui for all categories of sin — more severe and less severe, and even
positive mitzvos.
However, since this commandment, "They must recite
vidui," is mentioned together with the obligation to bring the appropriate
sacrifice, one might think that vidui is secondary to the sacrifice, rather
than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui
applies only when bringing a sacrifice. How do we know that it applies even
when no sacrifice is brought? This we learn from the statement, 'Speak to the
Israelites ... they must recite vidui.'12 We still only know of the obligation
of vidui in Israel. How do we know it applies even in exile? This we learn from
what Daniel said, 'They will then recite vidui for their sins and the sins of
their fathers,'13 and from the verse, 'To You, G‑d, there is
charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct
mitzvah for itself; and that it is obligatory for anyone who commits any type
of sin, whether in Israel or outside of Israel, whether or not accompanied by a
sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their
sins that they have committed."
The Sifri also explains the verse in this way: " 'And he
must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last
chapter of tractate Kippurim [Yoma].
FOOTNOTES
1. This statement seems
to imply that technically there is no mitzvah to do teshuvah, but rather when
one does decide to do teshuvah, there is the mitzvah of vidui. However, in
Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for
the sinner to do teshuvah before G‑d and recite
vidui." This indicates that teshuvah itself is part of the mitzvah. See
Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2. See Kapach edition,
5731, note 10, who explains that there is no obligation to say any specific
words (e.g., "I have sinned," etc.).
3. Previously in Sefer
Hamitzvos. See numerical list in Introduction.
4. Num. 5:6-7.
5. The commentaries
comment that our version of the Mechilta does not have this passage; rather it
is found in Sifri Zuta.
6. Lev. 5:5.
7. The Rambam interrupts
his quoting of the Mechilta in order to explain.
8. P72. The other
transgressions which require the same type of sacrifice are 1) uttering a false
oath to perform (or to refrain from) a certain action, and 2) uttering a false
oath that one has no testimony to offer for a judicial proceeding.
9. The Rambam continues
by quoting the rest of the Mechilta.
10. Although this exact
expression does not appear in the verse, evidently it refers to the similar
expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note
18. However, see Chinuch, Mitzvah 364.
11. This is the opinion of
the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even
such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that
otherwise, every convict will refuse to recite vidui in order to prove his
innocence.
12. Perhaps the meaning of
this proof is that in this passage, the sacrifice is mentioned only in passing
("in addition to the atonement ram," Num. 5:8), unlike the passage in
Lev. 5.
13. Lev. 26:40. This
speaks of a time when the Jewish people will be outside Israel, as stated in
verse 33, "I will scatter you among the nations," and verse 39,
"Those of you who survive in the land of your enemies ... they will then
say vidui ..."
14. Daniel 9:7. This vidui
was uttered outside of Israel.
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• 1 Chapter: Kelim Chapter 11
Chapter 11
Halacha 1
To what degree must metal keilim be broken so as not to be susceptible
to ritual impurity or to be purified from ritual impurity? Everything depends
on the nature of the k'li involved.
Halacha 2
As long as the k'li can be used in a way resembling its
intended task, it is considered as a k'li and is considered like a complete k'li.
k'li.
What is implied? A metal bucket that was broken but still can be
used to draw water is considered a k'li as it was before. An urn is still
susceptible to impurity if it can be used to heat water; a samovar, if it can contain selaim; a large pot, if it can
contain metal pitchers; a metal pitcher, if it can contain perutot, wine measures, if they
can measure wine; oil measures, if they can measure oil.
water; a samovar, if it can contain selaim; a large pot, if it can
contain metal pitchers; a metal pitcher, if it can contain perutot, wine measures, if they
can measure wine; oil measures, if they can measure oil.
When three holes, one next to the other, in the bottom of a
strainer for mustard seed, were widened, it is pure, because it is no longer
fit for its original task. When the hollow of a builder's shovel is removed, it
is pure, even though it appears like a hammer, for it is no longer useful for
its original purpose, but instead, as a hammer, and it was not made to pound
objects as a hammer does. Similar laws apply in all analogous situations.
in all analogous situations.
Halacha 3
When the teeth of a comb for wool have been removed, it is
impure as long as three teeth remain in one place. If, however, one of the
external teeth was one of the three, it is pure, because it is no longer useful
for combing flax, because the exterior tooth is not effective when combing.
Hence we follow the principle: Whenever a metal k'li can no longer be used for its intended
purpose, it is pure.
If two teeth were taken and made into tweezers, they are impure.
If one was removed and it is used for the sake of a lamp or for thread to be
wound around it for weaving, it is susceptible to impurity. If it was a thick
and large tooth, even though it was not prepared for a particular function, it
contracts impurity independently.
Halacha 4
When the teeth of a comb for flax were removed, but two
remained, it is impure. If only one remains, it is pure.
Halacha 5
When a kedum is broken, but its hooks are intact,
they are still impure, because it is possible to use them to remove a bucket
from a well as before.
Halacha 6
When the teeth of a saw are removed in an alternating pattern,
it is pure. If a portion the full length of a sit remained intact in one place, it is
impure, because it is possible to saw with the portion that remains.
Halacha 7
A hatchet, a blade, a plane, a drill, that have been damaged are
still susceptible to impurity. If their steel portion is removed, they are
pure. If any of them is divided into two, they are impure with the exception of
the drill, because it is no longer possible to make holes with it. A runkey alone is not susceptible to impurity,
because it is only part of a k'li.
Halacha 8
When a sword, a knife, a knife that is curved like a sickle, a
spear, a hand sickle, a harvesting sickle, a small household scissors, or a
larger barber's scissors are divided in two, each of their components is
susceptible to impurity, because it is still able to be used for a task
resembling its primary function.
Halacha 9
When a shaver is divided into two, it is pure, because in that
state it can only remove hair with difficulty.
Halacha 10
When armor is divided along its length, it is pure. When divided
along its width, if it still can serve its initial purpose, it is impure. When
does it become pure? When it becomes worn out to the extent that it can no
longer perform its original task.
The following rules apply if it became worn out, but its major
portion remained intact. If the upper portion remains, it is impure. If it
covers the lower portion, it is pure. If one cut of part of the armor and made
it a link for an ornament, it is susceptible to ritual impurity.
if it became worn out, but its major
portion remained intact. If the upper portion remains, it is impure. If it
covers the lower portion, it is pure. If one cut of part of the armor and made
it a link for an ornament, it is susceptible to ritual impurity.
Halacha 11
A bellows used by goldsmiths, glassmakers, blacksmiths, and
glaziers that was divided into two lengthwise, is pure. If it is split
widthwise, when it can serve its initial purpose, it is impure. If not, it is
pure.
Halacha 12
When tongs used by barbers, doctors, or glassmakers are divided
into two, they are impure. Those used by blacksmiths that are divided are pure.
The rationale is that at the outset, they are used to stir coals and in their
present state, they can be used to stir coals.
Halacha 13
When a metal mirror was broken or became scratched, if it does
not reflect the majority of the face, it is pure. If it reflects the majority
of the face, it is still considered a k'li as it was previously.
Halacha 14
When either the eye or the point of a needle was removed, it is
pure. If an adjustment was made with it so that thread could be wound around it
and it could be used as an embroidery needle, it is impure. In contrast, when
the eye of a sackmaker's needle is removed, it is impure, because the other end
can still be used as a stylus.
Halacha 15
Different rules apply to a needle around which scarlet
thread, gold thread, or the like is wound as is the practice of embroiderers.
Whether the eye or the point is removed, it is still impure, because it is not
used to sew.
to a needle around which scarlet
thread, gold thread, or the like is wound as is the practice of embroiderers.
Whether the eye or the point is removed, it is still impure, because it is not
used to sew.
Halacha 16
When a needle has become rusty, if the rust prevents sewing, it
is pure. If not, it is impure.
Halacha 17
When a sword or a knife become rusty, they are pure. If they are
then smoothed or sharpened, they return to their initial impurity. Similarly,
the hook on top of a flax spindle that was straightened is pure. If it was bent
back again, it returns to its initial impurity.
Halacha 18
A key that is curved like a knee which is broken in the middle
of its curve is pure. Similarly, a key that is shaped like a gamma which is broken at its vertex is pure.
In both instances, they can no longer be used to open locks and thus they are
not able to be used for their initial purpose.
If the broken portion has teeth and holes, it is impure, because
it still can be used as a key. If its teeth are removed, it is impure because
of the holes. If the holes are filled, it is impure because of the teeth. If
the teeth were removed and the holes filled or the holes were expanded until
they were joined, it is pure.
Halacha 19
The following rules apply when a k'li consists of a rod with a cup on one
side used to pick up ash and a fork on the other side used to roast meat. If
the cup was removed, it is impure because of the fork's teeth. If the fork's
teeth are removed, it is impure because of the cup. Similarly, with regard to a
utensil used to paint one's eyes, if the cup with which the dye is collected is
removed, it is impure because of the applier used to dye the eye. If the
applier is removed, it is impure because of the cup.
when a k'li consists of a rod with a cup on one
side used to pick up ash and a fork on the other side used to roast meat. If
the cup was removed, it is impure because of the fork's teeth. If the fork's
teeth are removed, it is impure because of the cup. Similarly, with regard to a
utensil used to paint one's eyes, if the cup with which the dye is collected is
removed, it is impure because of the applier used to dye the eye. If the
applier is removed, it is impure because of the cup.
Halacha 20
Similar laws apply with regard to a k'li that has an iron net on one end on
which food is roasted and teeth to remove meat from a pot or from a fire on the
other end. If the net was removed, it is impure because of the teeth. If the
teeth are removed, it is impure because of the net.
with regard to a k'li that has an iron net on one end on
which food is roasted and teeth to remove meat from a pot or from a fire on the
other end. If the net was removed, it is impure because of the teeth. If the
teeth are removed, it is impure because of the net.
The same principles apply with regard to a metal pen which has
one end that is used to write and another end that is used to erase. If the
writing utensil is removed, it is impure, because of the eraser. If the eraser
is removed, it is impure because of the writing utensil. Similar laws apply in
all analogous situations provided the remaining instrument can still be used
for its initial purpose.
with regard to a metal pen which has
one end that is used to write and another end that is used to erase. If the
writing utensil is removed, it is impure, because of the eraser. If the eraser
is removed, it is impure because of the writing utensil. Similar laws apply in
all analogous situations provided the remaining instrument can still be used
for its initial purpose.
What is implied? When the eraser is removed from a pen, but the
writing utensil remains, if it is long enough to reach his knuckles, it is
impure because it is possible to hold it and write with it. When the writing
instrument is removed and the eraser remains, if its length matches the width
of one's hand, it is impure, because one can erase with it. If less remains, it
is pure. Similar laws apply in all analogous situations.
Halacha 21
When the narrow edge of a hatchet - i.e., the side that a
carpenter uses to carve - is removed, it is impure, because of the side used to
chop. If the side used to chop is removed, it is impure because of the narrow
edge. If the socket into which the handle is inserted is broken, it is pure.
Halacha 22
When a lance is damaged, it is still considered as a k'li until its major portion is removed.
If, however, the socket into which the head of the lance is inserted is
removed, it is pure.
Halacha 23
A plow is also called a malmad.
It is comprised of a long, thick beam with something like a sharp peg implanted
in its end from above. This metal peg is called a darvan. On the other end below
is a metal projection like a spear. The wood that is inserted into it and this
iron piece is called a lance.
Halacha 24
When a metal pipe which is like a tube becomes impure, if it is
affixed to a staff or a door and is thus attached to wood, it becomes pure. If
it did not contract impurity and it was affixed to a staff or a door, it is
susceptible to impurity in its place. For any metal k'li that was fixed to a beam or a wall is
susceptible to impurity until its function is changed. Therefore a metal
baker's sheet that was affixed to a wall is impure. Similar laws apply in all analogous situations involving
other metal objects that were affixed to wooden objects whether containers or
flat keilim. They are
susceptible to impurity as they were beforehand.
in all analogous situations involving
other metal objects that were affixed to wooden objects whether containers or
flat keilim. They are
susceptible to impurity as they were beforehand.
-------
• 3 Chapters: Teshuvah Chapter Four, Teshuvah Chapter Five,
Teshuvah Chapter Six
Chapter Four
Halacha 1
There are 24 deeds which hold back Teshuvah: Four are the
commission of severe sins. God will not grant the person who commits such deeds
to repent because of the gravity of his transgressions.
They are:
a) One who causes the masses to sin, included in this category
is one who holds back the many from performing a positive command;
b) One who leads his colleague astray from the path of good to
that of bad; for example, one who proselytizes or serves as a missionary [for
idol worship];
c) One who sees his son becoming associated with evil influences
and refrains from rebuking him. Since his son is under his authority, were he
to rebuke him, he would have separated himself [from these influences]. Hence,
[by refraining from admonishing him, it is considered] as if he caused him to
sin.
Included in this sin are also all those who have the potential
to rebuke others, whether an individual or a group, and refrain from doing so,
leaving them to their shortcomings.
d) One who says: "I will sin and then, repent." Included
in this category is one who says: "I will sin and Yom Kippur will atone
[for me]."
Halacha 2
Among [the 24] are five deeds which cause the paths of Teshuvah
to be locked before those who commit them. They are:
a) One who separates himself from the community; when they
repent, he will not be together with them and he will not merit to share in
their merit.
b) One who contradicts the words of the Sages; the controversy
he provokes will cause him to cut himself off from them and, thus, he will
never know the ways of repentance.
c) One who scoffs at the mitzvoth; since he considers them as
degrading, he will not pursue them or fulfill them. If he does not fulfill
mitzvot, how can he merit [to repent]?
d) One who demeans his teachers; this will cause them to reject
and dismiss him as [Elishah did to] Gechazi. In this period of rejection, he
will not find a teacher or guide to show him the path of truth.
e) One who hates admonishment; this will not leave him a path
for repentance. Admonishment leads to Teshuvah. When a person is informed about
his sins and shamed because of them, he will repent. Accordingly, [rebukes are]
included in the Torah, [for example]:
”Remember, do not forget, that you provoked [God, your Lord, in
the desert. From the day you left Egypt until here,] you have been
rebelling....”(Deuteronomy
9:7).
”[Until this day,] God did not give you a heart to know....” (Deuteronomy
29:3).
”[Is this the way you repay God,] you ungrateful, unwise nation”
(Deuteronomy
2:6).
Similarly, Isaiah rebuked Israel, declaring: “Woe, sinful
nation, [people laden with iniquity...]” (Isaiah 1:4),
”The ox knows its owner, [and the ass, his master's crib. Israel
does not know...]” (ibid.:
1:3),
.:
1:3),
I know you are obstinate... (ibid. 48:4).
God also commanded him to admonish the transgressors as [ibid. 58:1] states: "Call out from your
throat, do not spare it." Similarly, all the prophets rebuked Israel until
she repented. Therefore, it is proper for each and every congregation in Israel
to appoint a great sage of venerable age, with [a reputation of] fear of heaven
from his youth, beloved by the community, to admonish the masses and motivate
them to Teshuvah.
This person who hates admonishment will not come to the
preacher's [lecture] or hear his words. Accordingly, he will continue his
sinful [paths], which he regards as good.
Halacha 3
Among these [24] are five [transgressions] for which it is
impossible for the person who commits them to repent completely. They are sins
between man and man, concerning which it is impossible to know the person whom
one sinned against in order to return [what is owed him] or ask for his
forgiveness. They are:
a) One who curses the many without cursing a specific individual
from whom he can request forgiveness;
b) One who takes a share of a thief's [gain], for he does not
know to whom the stolen article belongs. The thief steals from many, brings him
[his share], and he takes it. Furthermore, he reinforces the thief and causes
him to sin;
c) One who finds a lost object and does not announce it
[immediately] in order to return it to its owners. Afterwards, when he desires
to repent, he will not know to whom to return the article;
d) One who eats an ox belonging to the poor, orphans, or widows.
These are unfortunate people, who are not well-known or recognized by the
public. They wander from city to city and thus, there is no one who can
identify them and know to whom the ox belonged in order that it may be returned
to him.
e) One who takes a bribe to pervert judgment. He does not know
the extent of the perversion or the power [of its implications] in order to pay
the [people whom he wronged], for his judgment had a basis. Furthermore, [by
taking a bribe], he reinforces the person [who gave it] and causes him to sin.
Halacha 4
Also among the [24] are five [transgressions] for which it is
unlikely that the person who commits them will repent. Most people regard these
matters lightly. Hence, [by committing such a transgression,] a person will sin
without realizing that he has. They are:
a) One who eats from a meal which is not sufficient for its
owners. This is a "shade of theft." However, the person who [partook
from this meal] will not realize that he has sinned, for he will rationalize:
"I only ate with his permission."
b) One who makes use of a pledge taken from a poor person. The
pledge taken from a poor person would be his axe or plow. He rationalizes:
"Their value will not depreciate and, hence, I haven't stolen anything
from him."
c) One who looks at women forbidden to him. He considers the
matter of little consequence, rationalizing: "Did I engage in relations
with her? Was I intimate with her?" He fails to realize how looking [at
such sights] is a great sin, for it motivates a person to actually take part in
illicit sexual relations as implied by [Numbers 15:39] "Do not follow after your
heart and your eyes."
d) One who takes pride in his colleague's shame. He tells
himself that he has not sinned, for his colleague was not present. Thus, no
shame came [directly] to his colleague, nor did he humiliate him. He merely
contrasted his good deeds and wisdom against the deeds or wisdom of his
colleague in order that, out of that comparison, he would appear honorable, and
his colleague, shameful.
e) One who suspects worthy people. He will also say to himself
"I haven't sinned," for he will rationalize: "What have I done
to him? All I did was raise a doubt whether he committed the wrong or
not." He does not realize that this is a sin, for he has considered a
worthy person as a transgressor.
Halacha 5
Among the [24] are five [qualities] which have the tendency to
lead the transgressor to continue to commit them and which are very difficult
to abandon. Therefore, a person should be very careful lest he become attached
to them, for they are very bad attributes. They are:
a) gossip;
b) slander;
c) quick-temperedness;
d) a person preoccupied with sinister thoughts;
e) a person who becomes friendly with a wicked person, for he
learns from his deeds and they are imprinted on his heart. This was implied by
Solomon [Proverbs
13:20]: "A companion of fools will suffer harm."
In Hilchot
De'ot, we explained the
[character traits] which all people should continually follow. This surely
holds true for a Baal-Teshuvah.
Halacha 6
All of the above, and other similar transgressions, though they
hold back repentance, they do not prevent it entirely. Should one of these
people repent, he is a Baal-Teshuvah and has a portion in the world to come.
Chapter Five
Halacha 1
Free will is granted to all men. If one desires to turn himself
to the path of good and be righteous, the choice is his. Should he desire to
turn to the path of evil and be wicked, the choice is his.
This is [the intent of] the Torah's statement (Genesis 3:22):
"Behold, man has become unique as ourselves, knowing good and evil,"
i.e., the human species became singular in the world with no other species
resembling it in the following quality: that man can, on his own initiative,
with his knowledge and thought, know good and evil, and do what he desires.
There is no one who can prevent him from doing good or bad. Accordingly, [there
was a need to drive him from the Garden of Eden,] "lest he stretch out his
hand [and take from the tree of life]."
Halacha 2
A person should not entertain the thesis held by the fools among
the gentiles and the majority of the undeveloped among Israel that, at the time
of a man's creation, The Holy One, blessed be He, decrees whether he will be
righteous or wicked.
This is untrue. Each person is fit to be righteous like Moses,
our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish,
merciful or cruel, miserly or generous, or [acquire] any other character
traits. There is no one who compels him, sentences him, or leads him towards
either of these two paths. Rather, he, on his own initiative and decision,
tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah
3:38: "From the mouth of the Most High, neither evil or good come
forth." Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his
sins and for what he has done to his soul, the evil consequences, he brought
upon it. This is implied by the following verse [ibid.:39]:
"Of what should a living man be aggrieved? [A man of his sins.]"
.:39]:
"Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our
hands and our own decision [is what prompts us to] commit all these wrongs, it
is proper for us to repent and abandon our wickedness, for this choice is
presently in our hand. This is implied by the following verse [ibid.:40]:
"Let us search and examine our ways and return [to God]."
Halacha 3
This principle is a fundamental concept and a pillar [on which
rests the totality] of the Torah and mitzvot as [Deuteronomy
30:15] states: "Behold, I have set before you today life [and
good, death and evil]." Similarly, [Deuteronomy
11:26] states, "Behold, I have set before you today [the
blessing and the curse]," implying that the choice is in your hands.
Any one of the deeds of men which a person desires to do, he
may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way."
From this, we can infer that the Creator does not compel or decree that people
should do either good or bad. Rather, everything is left to their [own choice].
Halacha 4
Were God to decree that an individual would be righteous or
wicked or that there would be a quality which draws a person by his essential
nature to any particular path [of behavior], way of thinking, attributes, or
deeds, as imagined by many of the fools [who believe] in astrology - how could
He command us through [the words of] the prophets: "Do this,"
"Do not do this," "Improve your behavior," or "Do not
follow after your wickedness?"
[According to their mistaken conception,] from the beginning of
man's creation, it would be decreed upon him, or his nature would draw him, to
a particular quality and he could not depart from it.
What place would there be for the entire Torah? According to
which judgement or sense of justice would retribution be administered to the
wicked or reward to the righteous? Shall the whole world's Judge not act
justly!
A person should not wonder: How is it possible for one to do
whatever he wants and be responsible for his own deeds? - Is it possible for
anything to happen in this world without the permission and desire of its
Creator as [Psalms
135:6] states: "Whatever God wishes, He has done in the heavens
and in the earth?"
One must know that everything is done in accord with His will
and, nevertheless, we are responsible for our deeds.
How is this [apparent contradiction] resolved? Just as the
Creator desired that [the elements of] fire and wind rise upward and [those of]
water and earth descend downward, that the heavenly spheres revolve in a
circular orbit, and all the other creations of the world follow the nature
which He desired for them, so too, He desired that man have free choice and be
responsible for his deeds, without being pulled or forced. Rather, he, on his
own initiative, with the knowledge which God has granted him, will do anything
that man is able to do.
Therefore, he is judged according to his deeds. If he does good,
he is treated with beneficence. If he does bad, he is treated harshly. This is
implied by the prophets' statements: "This has been the doing of your
hands” [Malachi
1:9]; "They also have chosen their own paths” [Isaiah 66:3].
This concept was also implied by Solomon in his statement [Ecclesiastes
11:9]: "Young man, rejoice in your youth... but, know that for
all these things God will bring you to judgment," i.e., know that you have
the potential to do, but in the future, you will have to account for your
deeds.
Halacha 5
One might ask: Since The Holy One, blessed be He, knows
everything that will occur before it comes to pass, does He or does He not know
whether a person will be righteous or wicked?
If He knows that he will be righteous, [it appears] impossible
for him not to be righteous. However, if one would say that despite His
knowledge that he would be righteous, it is possible for him to be wicked, then
His knowledge would be incomplete.
Know that the resolution to this question [can be described as]:
"Its measure is longer than the earth and broader than the sea." Many
great and fundamental principles and lofty concepts are dependent upon it.
However, the statements that I will make must be known and understood [as a
basis for the comprehension of this matter].
As explained in the second chapter of Hilchot Yesodei HaTorah, The Holy One, blessed be He, does not
know with a knowledge that is external from Him as do men, whose knowledge and
selves are two [different entities]. Rather, He, may His name be praised, and
His knowledge are one.
Human knowledge cannot comprehend this concept in its entirety
for just as it is beyond the potential of man to comprehend and conceive the
essential nature of the Creator, as [Exodus 33:20] states: "No man will
perceive, Me and live," so, too, it is beyond man's potential to
comprehend and conceive the Creator's knowledge. This was the intent of the
prophet's [Isaiah
55:8] statements: "For My thoughts are not your thoughts, nor
your ways, My ways."
Accordingly, we do not have the potential to conceive how The
Holy One, blessed be He, knows all the creations and their deeds. However, this
is known without any doubt: That man's actions are in his [own] hands and The
Holy One, blessed be He, does not lead him [in a particular direction] or decree
that he do anything.
This matter is known, not only as a tradition of faith, but
also, through clear proofs from the words of wisdom. Consequently, the prophets
taught that a person is judged for his deeds, according to his deeds - whether
good or bad. This is a fundamental principle on which is dependent all the
words of prophecy.
Chapter Six
Halacha 1
There are many verses in the Torah and the words of the prophets
which appear to contradict this fundamental principle. [Thus,] the majorities
of the people err because of them and think that the Holy One, blessed be He,
does decree that a person commit evil or good and that a person's heart is not
given over to him to direct it towards any path he desires.
Behold, I will explain a great and fundamental principle [of
faith] on the basis of which the interpretation of those verses can be
understood. [As a preface,] when an individual or the people of a country sin,
the sinner consciously and willfully committing that sin, it is proper to exact
retribution from him as explained. The Holy One, blessed be He, knows how to
exact punishment: There are certain sins for which justice determines that
retribution be exacted in this world; on the sinner's person, on his
possessions, or on his small children.
[Retribution is exacted upon a person's] small children who do
not possess intellectual maturity and have not reached the age where they are
obligated to perform mitzvot [because these children] are considered as his
property. [This concept is alluded to] by the verse [Deuteronomy
24:16]: "A man will die because of his own sins." [We may
infer: This rule only applies] after one has become "a man."
There are other sins for which justice determines that
retribution be exacted in the world to come with no damages coming to the
transgressor in this world. There are [other] sins for which retribution is
taken in this world and in the world to come.
Halacha 2
When does the above apply?
When [the transgressor] does not repent. However, if he repents, his Teshuvah
is a shield against retribution. Just as a person may sin consciously and willfully,
he may repent consciously and willfully.
?
When [the transgressor] does not repent. However, if he repents, his Teshuvah
is a shield against retribution. Just as a person may sin consciously and willfully,
he may repent consciously and willfully.
Halacha 3
A person may commit a great sin or many sins causing the
judgment rendered before the True Judge to be that the retribution
[administered to] this transgressor for these sins which he willfully and
consciously committed is that his Teshuvah will be held back. He will not be
allowed the chance to repent from his wickedness so that he will die and be
wiped out because of the sin he committed.
This is implied by the Holy One, blessed be He's statement [related]
by Isaiah [6:10]: “Make the heart of this people fat [and make their ears
heavy. Smear over their eyes, lest they see with their eyes... understand with
their hearts, repent and be healed].”
Similarly, [II Chronicles 36:16] states “ They mocked the
messengers of God, scorned His words, scoffed at His prophets until the anger
of God mounted up against His people until there was no remedy.”
Implied [by these verses] is that they willingly sinned, multiplying
their iniquity until it was obliged to hold back their Teshuvah, [which is
referred to as] the "remedy."
For these reasons, it is written in the Torah [Exodus 14:4],
"I will harden Pharaoh's heart." Since, he began to sin on his own
initiative and caused hardships to the Israelites who dwelled in his land as [Exodus 1:10]
states: "Come, let us deal wisely with them," judgment obligated that
he be prevented from repenting so that he would suffer retribution. Therefore,
The Holy One, blessed be He, hardened his heart.
Why did [God] send Moses to [Pharaoh], telling him: “Send [forth
the people], repent”? The Holy One, blessed be He, had already told that he
would not release [the people], as [Exodus 9:30] states: “I realize that you and
your subjects [still do not fear God].”
[The reason is stated in Exodus 9:16:]
“For this alone, I have preserved you… so that My name will be spoken about
throughout the earth],” i.e., to make known to all the inhabitants of the world
that when the Holy One, blessed be He, withholds repentance from a sinner, he
cannot repent, but he will die in the wickedness that he initially committed
willfully.
Similarly, Sichon was held liable for repentance to be withheld
from him, because of the sins he committed, as [Deuteronomy
2:30] states: “God, your Lord, hardened his spirit and strengthened
his heart.”
Also, the Canaanites held back from repenting, because of their
abominable acts, so that they would wage war against Israel as [Joshua 11:20]
states: "This was inspired by God, to harden their hearts so that they
should come against Israel in battle in order to utterly destroy them."
Similarly, the Israelites during the era of Elijah committed
many iniquities. Repentance was held back from those who committed these many
sins, as [I
Kings 18:37] states: "You have turned their heart
backwards," i.e., held repentance back from them.
In conclusion, the Almighty did not decree that Pharaoh should
harm the Israelites that Sichon should sin in his land, that the Canaanites
should perform abominable acts, or that the Israelites should worship idols.
They all sinned on their own initiative and they were obligated to have
Teshuvah held back from them.
Halacha 4
This is what is implied in the requests of the righteous and the
prophets in their prayers, [asking] God to help them on the path of truth, as
David pleaded [Psalms 86:11]: "God, show me Your way
that I may walk in Your truth;" i.e., do not let my sins prevent me from
[reaching] the path of truth which will lead me to appreciate Your way and the
oneness of Your name.
A similar intent [is conveyed] by the request [Psalms 51:14]:
"Support me with a spirit of magnanimity;" i.e., let my spirit [be
willing] to do Your will and do not cause my sins to prevent me from repenting.
Rather, let the choice remain in my hand until I repent and comprehend and
appreciate the path of truth. In a similar way, [one must interpret] all the
[verses] which resemble these.
Halacha 5
What was implied by David's statement [Psalms 25:8-9]:
"God is good and upright, therefore, he instructs sinners in the path. He
guides the humble [in the path of justice and] teaches the humble His
way]"? That He sends them prophets to inform them of the path of God and
to encourage them to repent.
Furthermore, it implies that He granted them the power to learn
and to understand. This attribute is present in all men: As long as a person
follows the ways of wisdom and righteousness, he will desire them and pursue
them. This [may be inferred from] the statement of our Sages of blessed memory:
"One who comes to purify [himself] is helped;" i.e., he finds himself
assisted in this matter.
[A question may still arise, for] behold, it is written in the
Torah [Genesis
15:13]: "They shall enslave them and oppress them,"
[seemingly implying that] He decreed that the Egyptians would commit evil.
Similarly, it is written [Deuteronomy
31:16]: "And this nation will arise and stray after the alien
gods of the land," [seemingly implying that] He decreed that Israel would
serve idols. If so, why did He punish them?
Because He did not decree that a particular person would be the
one who strayed. Rather, each and every one of those who strayed to
idol-worship [could have chosen] not to serve idols if he did not desire to
serve them. The Creator merely informed [Moses] of the pattern of the world.
To what can this be compared? To someone who says, there will be
righteous and wicked people in this nation. [Thus,] a wicked person cannot say
that because God told Moses that there will be wicked people in Israel, it is
decreed that he will be wicked. A similar concept applies regarding the
statement [Deuteronomy
15:11]: "The poor will never cease to exist in the land."
Similarly, in regard to the Egyptians, each and every one of the
Egyptians who caused hardship and difficulty for Israel had the choice to
refrain from harming them, if he so desired, for there was no decree on a
particular person. Rather, [God merely] informed [Abraham] that, in the future,
his descendants would be enslaved in a land which did not belong to them.
We have already explained that it is beyond the potential of man
to know how God knows what will be in the future.
-------
Hayom Yom:
• Shevat 26, 5774 · 27 January 2014
"Today's Day"
Monday, 26 Sh'vat 5703
Torah lessons: Chumash:
Mishpatim, Sheini with Rashi.
Tehillim: 119, 97 to end.
Tanya: To be sure (p. 107)...as is known. (p. 107).
Ahava, affection, is the breath of life in the Avoda of
Chassidus. It is the thread that binds chassidim to each other, that binds
Rebbe to chassidim and chassidim to Rebbe. Ahava works in a direct way
(initiated affection) and also in a reflective way (responding to the other's
affection). It knows no barriers and transcends the limits of time and place.
-------
Daily Thought:
Communication Technology
Communication technologies have provided us a metaphor to
comprehend how One Being can perceive all things in a single instance.
It makes you wonder how previous generations could possibly have
understood such things.
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Today is: Tuesday, Shvat 27, 5774 · January 28, 2014
Today in Jewish History:
• Passing of Rabbi Alexander Sender Schorr (1737)
Rabbi Alexander Sender Schorr was a direct descendents of Rabbi
Yosef Bechor Schorr of Orleans, one of the most famous of the French Tosafists.
At a young age he was already appointed Chief Justice of the Rabbinic Court in
the town of Hovniv which is directly outside of Lvov, Poland.
He authored the classic work on the laws of ritual slaughter
called Simlah Chadashah, as well as a deeper commentary on those laws called
Tevu'ot Shor.
The Simlah Chadashah has been reprinted more than one hundred
times, and is the most widely used book to learn the laws of shechitah (ritual
slaughter). Rabbi Alexander Sender Schorr passed away in the town of Zelkava on
the 27th of Shevat in the year 5497 (1737).
Link: Shechitah—Laws of Ritual Slaughter
Daily Quote:
The Hebrew word for ark, teivah, also means “word.” When G‑d says (to Noah), “Come into the ark,” He is also saying: Enter
into the words of prayer and Torah study; there you will find a sanctuary of
wisdom, meaning and holiness amidst the raging floodwaters of life.--Rabbi
Israel Baal Shem Tov
Daily Study
Chitas and Rambam for today:
Chumash: Parshat Terumah, 3rd Portion (Exodus 25:31-26:14) with
Rashi
• Chapter 25
31. And you shall make a menorah of pure gold. The menorah shall
be made of hammered work; its base and its stem, its goblets, its knobs, and
its flowers shall [all] be [one piece] with it.
לא. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה
תֵּיעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה
יִהְיוּ:
The menorah shall be made of hammered work: [meaning] that it
must not be made in sections, [which can be removed]. Its branches and its
lamps should not be made individually and then attached, as is the custom of
the smiths [through a process] called solderez [in French], soldering, but it
[the menorah] must come [be constructed] entirely from one piece [of gold]-beaten
with a hammer and cut with a tool, and the branches separated on both sides. —
[from Baraitha Melecheth HaMishkan.]
מקשה תעשה המנורה: שלא יעשנה חוליות, ולא יעשה קניה ונרותיה איברים
איברים, ואחר כך ידביקם כדרך הצורפין, שקורין שולדי"ר בלעז [להלחים] אלא כולה
באה מחתיכה אחת, ומקיש בקורנס וחותך בכלי האומנות ומפריד הקנים אילך ואילך:
of hammered work: Heb. מִקְשָׁה. Its Aramaic translation is נְגִיד,
an expression of drawing out, [meaning] that he draws the parts out of the
block of gold on either side by beating [it] with a hammer. The word מִקְשָׁה
means the blow of a hammer, batediz in Old French, hammered, like “knocked (נָקְשָׁן)
one against the other” (Dan. 5:6).
מקשה: תרגומו נגיד, לשון המשכה שממשיך את האיברים מן העשת לכאן ולכאן
בהקשת הקורנס, ולשון מקשה מכת קורנס, בטידי"ץ בלעז [עשוי בהכאה] כמו (דניאל ה
ו) דא לדא נקשן):
the menorah shall be made: By itself. Since Moses found
difficulty with it [i.e., figuring out how to form the menorah], the Holy One,
blessed is He, said to him, “Cast the talent [equivalent to sixty-four pounds
of gold] into the fire, and it will be made by itself.” Therefore, it is not
written: ךְתֵּעָשֶׂה but ךְתֵּיעָשֶׂה. -[from Tan. Beha’alothecha 3]
תיעשה המנורה: מאליה, לפי שהיה משה מתקשה בה, אמר לו הקב"ה השלך
את הככר לאור והיא נעשית מאליה, לכך לא נכתב תעשה:
its base: This refers to the foot on the bottom [of the
menorah], which was made like a box with three legs coming out of it
[protruding] downwards.
ירכה: הוא הרגל של מטה העשוי כמין תיבה, ושלשה רגלים יוצאין הימנה ולמטה:
and its stem: [This refers to] its central stem rising from the
middle of the base, erected upward. At the top of it was the middle lamp, made
like a spoon, into which the oil was poured and the wick inserted.
וקנה: הקנה האמצעי שלה העולה באמצע הירך זקוף כלפי מעלה, ועליו נר האמצעי
עשוי כמין בזך לצוק השמן לתוכו ולתת הפתילה:
its goblets: They are a sort of cups made of glass, long and narrow,
which are called maderins [in Old French], long, slender glass goblets. These,
however, were made of gold, and they protruded from every branch according to
the number prescribed by the text. They were [placed] on it [the menorah] only
for beauty.
גביעיה: הן כמין כוסות שעושין מזכוכית ארוכים וקצרים, וקורין להם מדרינ"ש
בלעז [גביעים], ואלו עשויין מזהב ובולטין ויוצאין מכל קנה וקנה כמנין שנתן בהם הכתוב,
ולא היו בה אלא לנוי:
its knobs: [They were] like sort of round apples all around [the
branch], protruding [outward] around the middle branch, in the style of the
menoroth that are made for princes. They are called pomeles [in French],
apple-shaped knobs (Men. 28b). Their number is prescribed in this parsha,
[i.e.,] how many knobs protruded from it and how much [space] was [left]
unadorned between one knob and another knob.
כפתריה: כמין תפוחים עגולין סביב, בולטין סביבות הקנה האמצעי, כדרך
שעושין למנורות שלפני השרים וקורין להם פומיל"ש בלעז [כפתורים], ומנין שלהם כתוב
בפרשה, כמה כפתורים בולטין ממנה, וכמה חלק בין כפתור לכפתור:
and its flowers: Engravings made on it like a sort of flowers.
ופרחיה: ציורין עשויין בה כמין פרחים:
shall [all] be [one piece] with it: Everything shall be of
hammered work, out of the solid block [of gold], and not made separately and
then attached [to the main stem].
ממנה יהיו: הכל מקשה יוצא מתוך חתיכת העשת, ולא יעשם לבדם וידביקם:
32. And six branches coming out of its sides: three menorah
branches from its one side and three menorah branches from its second side. לב. וְשִׁשָּׁה
קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלשָׁה | קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלשָׁה
קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי:
coming out of its sides: from here and there [in each direction]
diagonally, drawn upwards until [they reached] the height of the menorah, which
is the middle stem. They came out of the middle stem, one higher than the
others: the bottom one was longest, the one above it was shorter than it, and
the highest one shorter than that, because the height of their ends [at their
tops] was equal to the height of the seventh, middle stem, out of which the six
branches extended.
יצאים מצדיה: לכאן ולכאן באלכסון, נמשכים ועולין עד כנגד גובהה של מנורה,
שהוא קנה האמצעי, ויוצאין מתוך קנה האמצעי זה למעלה מזה, התחתון ארוך, ושל מעלה קצר
הימנו והעליון קצר הימנו, לפי שהיה גובה ראשיהן שוה לגובהו של קנה האמצעי השביעי, שממנו
יוצאים ששת הקנים:
33. Three decorated goblets on one branch, a knob and a flower,
and three decorated goblets on one branch, a knob and a flower; so for the six
branches that come out of the menorah. לג. שְׁלשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה
הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר
וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן הַמְּנֹרָה:
decorated: Heb. מְשֻׁקָּדִים, as the Targum [Onkelos] renders מְצַיְירִין.
They were decorated in the manner that silver and gold vessels are made, which
is called nieler [in Old French, nieller in modern French, niello in English].
משקדים: כתרגומו, מצויירים היו כדרך שעושין לכלי כסף וזהב שקורין ניילי"ר
[לגפר]:
and three decorated goblets: protruding from each branch.
ושלשה גבעים: בולטין מכל קנה וקנה:
a knob and a flower: were on each branch.
כפתר ופרח: היה לכל קנה וקנה:
34. And on [the stem of] the menorah [shall be] four decorated
goblets, its knobs and its flowers. לד. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים
כַּפְתֹּרֶיהָ וּפְרָחֶיהָ:
And on [the stem of] the menorah [shall be] four… goblets: On
the main stem of the menorah were four goblets: one protruding on it below the
branches and three above the exit of the three branches that extended outwards
from its sides.
ובמנרה ארבעה גבעים: בגופה של מנורה היו ארבעה גביעים אחד בולט בה למטה
מן הקנים, והשלשה למעלה מן יציאת הקנים היוצאים מצדיה:
decorated…its knobs and its flowers: This is one of the five
verses whose meaning cannot be determined. It is unknown whether [to read]
“decorated goblets” or “decorated its knobs and its flowers."-[from Yoma
52b]
משקדים כפתריה ופרחיה: זה אחד מחמשה מקראות שאין להם הכרע, שאין ידוע
אם גביעים משוקדים או משוקדים כפתוריה ופרחיה:
35. And a knob under the two branches from it, and a knob under
the two branches from it, and a knob under the two branches from it; so for the
six branches that come out of the menorah.
לה. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים
מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי
הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן הַמְּנֹרָה:
And a knob under the two branches: From the knob, the branches
extended from its two sides in either direction. This is what we learned in the
[Baraitha] Melecheth HaMishkan [ch. 10, Men. 28b, 29a]: The height of the
menorah was eighteen handbreadths. [This total is arrived at as follows:] The
feet [of the menorah] and the [lowest] flower were three handbreadths. That is
the flower mentioned in connection with the base, as it is said: “to its base,
to its flower” (Num. 8:4). Then two handbreadths [above this were] unadorned,
and a handbreadth [above that] in which [there] was a goblet-[namely one] of
the four goblets [mentioned in verse 34]-and a knob and a flower of the two
knobs and the two flowers mentioned in connection with the menorah itself, as
it is said [on verse 34]: “decorated…its knobs and its flowers.” We learn that
on the main stem there were two knobs and two flowers, in addition to the three
knobs from which the branches extended, as it is said [here]: “And a knob under
the two branches.” And [above the lowest branches were] two handbreadths
unadorned, and a handbreadth with a knob and two branches coming out of it on
either side, extending upward, opposite the height of the menorah, and one
handbreadth unadorned, and a handbreadth with a knob and two branches coming
out of it, and one handbreadth unadorned, and a handbreadth with a knob and two
branches coming out of it, extending upward, opposite the height of the
menorah, and two handbreadths unadorned. [Hence,] three handbreadths remain, in
which there were three goblets, a knob, and a flower. The goblets were found to
number twenty-two: eighteen for the six branches [of the menorah]-three for
each one-and four on the menorah itself, totaling twenty-two. And [there were]
eleven knobs-six on the six branches [one on each branch], three on the menorah
itself, from which the branches extended, and two more on the menorah, as it is
said [in verse 34]: “decorated…its knobs,” [which means two knobs] since the
minimum of [the plural] “knobs” is two. One [knob was] below, next to the base,
and one in the top three handbreadths [together] with the three goblets. And it
[the menorah] had nine flowers: six on the six branches [one on each branch] as
it is said [in verse 33]: “on one branch, [there was] a knob and a flower,” and
three [flowers] on the menorah [itself], as it is said [here],
"decorated…its knobs and its flowers"-the minimum of [the plural]
“flowers” is two, and one [additional flower is] mentioned in the parsha
Beha’alothecha: “to its base to its flower” (Num. 8:4). If you carefully study
this Mishnah that is written above, you will find them [the decorations of the
menorah] according to their number, each one in its place. — [from Men. 28b]
וכפתר תחת שני הקנים: מתוך הכפתור היו הקנים נמשכים משני צדיה אילך
ואילך. כך שנינו במלאכת המשכן (פרק י) גובהה של מנורה שמונה עשר טפחים, הרגלים והפרח
שלשה טפחים, הוא הפרח האמור בירך, שנאמר (במדבר ח ד) עד ירכה עד פרחה, וטפחיים חלק,
וטפח שבו גביע מהארבעה גביעים, וכפתור ופרח משני כפתורים ושני פרחים האמורים במנורה
עצמה, שנאמר משוקדים כפתוריה ופרחיה, למדנו שהיו בקנה שני כפתורים ושני פרחים לבד מן
השלשה כפתורים, שהקנים נמשכין מתוכן, שנאמר וכפתור תחת שני הקנים, וגו' וטפחים חלק,
וטפח כפתור ושני קנים יוצאים ממנו אילך ואילך נמשכים ועולים כנגד גובהה של מנורה, וטפחיים
חלק, וטפח כפתור ושני קנים יוצאים ממנו, וטפחיים חלק וטפח כפתור ושני קנים יוצאים ממנו
ונמשכים ועולין כנגד גובהה של מנורה וטפחיים חלק, נשתיירו שם שלשה טפחים, שבהם שלשה
גביעים וכפתור ופרח. נמצאו גביעים עשרים ושנים שמונה עשר לששה קנים, שלשה לכל אחד ואחד,
וארבעה בגופה של מנורה, הרי עשרים ושנים, ואחד עשר כפתורים ששה בששת הקנים, ושלשה בגופה
של מנורה, שהקנים יוצאים מהם, ושניים עוד במנורה, שנאמר משוקדים כפתוריה, מיעוט כפתורים
שנים האחד למטה אצל הירך, והאחד בשלשת טפחים העליונים עם שלשת הגביעים, ותשעה פרחים
היו לה ששה לששת הקנים, שנאמר (פסוק לג) בקנה האחד כפתור ופרח, ושלשה למנורה, שנאמר
משוקדים כפתוריה ופרחיה, ומיעוט פרחים שנים, ואחד האמור בפרשת בהעלותך (במדבר ח ד)
עד ירכה עד פרחה. ואם תדקדק במשנה זו הכתובה למעלה, תמצאם כמנינם איש איש במקומו:
36. Their knobs and their branches shall [all] be [one piece]
with it; all of it [shall be] one hammered mass of pure gold. לו.
כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר:
37. And you shall make its lamps seven, and he shall kindle its
lamps [so that they] shed light toward its face. לז. וְעָשִׂיתָ אֶת נֵרֹתֶיהָ
שִׁבְעָה וְהֶעֱלָה אֶת נֵרֹתֶיהָ וְהֵאִיר עַל עֵבֶר פָּנֶיהָ:
its lamps: [They were] sort of cups into which the oil and the
wicks were put.
את נרתיה: כמין בזיכין שנותנין בתוכם השמן והפתילות:
[so that they] shed light toward its face: [Namely,] make the
openings of the six lamps [which were] at the top of the branches that extend
from of its [the menorah’s] sides, turned toward the middle one, so that when
the lamps were lit they would shed light עֵבֶר פָּנֶיהָ, towards [or in the
direction of] its face. Their light should be turned towards the face of the
middle branch, which is the body of the menorah.
והאיר על עבר פניה: עשה ששת הנרות שבראשי הקנים, היוצאים מצדיה, מסובים
כלפי האמצעי, כדי שיהיו הנרות כשתדליקם מאירים אל עבר פניה, מוסב אורם אל צד פני הקנה
האמצעי, שהוא גוף המנורה:
38. And its tongs and its scoops [shall be] of pure gold. לח. וּמַלְקָחֶיהָ
וּמַחְתֹּתֶיהָ זָהָב טָהוֹר:
And its tongs: Heb. וּמַלְקָחֶיהָ. They are the tongs made to
take the wicks from the oil, to set them in place and to draw them into the
mouths of the lamps. Since they [are used for] taking (לוֹקְחִים) [the wicks]
with them, they are called מֶלְקָחַיִם, a pair of “takers.” [The Aramaic word] וְצִבְיָתָהָא,
which Onkelos renders [for וּמַלְקָחֶיהָ], is a term related to צְבַת,
tenailles in French, tongs.
ומלקחיה: הם הצבתים העשויין ליקח בהם הפתילה מתוך השמן לישבן ולמושכן
בפי הנרות, ועל שם שלוקחים בהם קרויים מלקחים. וצביתהא שתרגם אונקלוס, לשון צבת, טינליי"א
בלעז [צבת]:
and its scoops: Heb. וּמַחְךְתֹּתֶיהָ. They are a kind of small
cup with which he [the kohen] would scoop the ashes that are in the lamp every
morning when he [the kohen] cleaned the lamps from the ashes of the wicks that
burned during the night and were [now] extinguished. The word מַחְךְתָּה is
[the equivalent of] poseydure [or poysedure] in Old French, a little shovel
[or] ash pan, like “to scoop (לַחְךְתּוֹת) fire from a hearth” (Isa. 30:14).
ומחתתיה: הם כמין בזיכין קטנים, שחותה בהן את האפר שבנר בבקר בבקר,
כשהוא מטיב את הנרות מאפר הפתילות, שדלקו הלילה וכבו, ולשון מחתה פוישידויר"א
בלעז [יעה], כמו (ישעיה ל יד) לחתות אש מיקוד:
39. He shall make it of a talent of pure gold, with all these
implements. לט. כִּכַּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל הַכֵּלִים הָאֵלֶּה:
a talent pure gold: Heb. כִּכַּר.[This means] that its weight
along with all its implements shall be nothing but a talent, no less and no
more. The talent used for mundane matters was sixty maneh, and the one used for
holy matters was double, thus one hundred twenty maneh (Bech. 5a). The maneh is
the litra with which silver is weighed according to the weight used in Cologne,
which is the equivalent of one hundred gold pieces [or] twenty-five selas, for
the sela is equivalent to four gold pieces. [This is the equivalent of
sixty-four pounds.]
ככר זהב טהור: שלא יהיה משקלה עם כל כליה אלא ככר, לא פחות ולא יותר,
והככר של חול ששים מנה ושל קדש היה כפול, מאה עשרים מנה, והמנה הוא ליטרא ששוקלין בה
כסף למשקל קולוני"א והם מאה זהובים, עשרים וחמשה סלעים והסלע ארבעה זהובים:
40. Now see and make according to their pattern, which you are
shown on the mountain. מ. וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה
מָרְאֶה בָּהָר:
Now see and make: See here on the mountain the pattern that I am
showing you. [This] informs us that Moses had difficulties with the construction
of the menorah, until the Holy One, blessed is He, showed him a [model] menorah
of fire. -[from Men. 29a]
וראה ועשה: ראה כאן בהר תבנית שאני מראה אותך, מגיד שנתקשה משה במעשה
המנורה, עד שהראה לו הקב"ה מנורה של אש:
which you are shown: Heb. אִשֶׁר-אַךְתָּה מָרְאֶה, as the Targum
[Onkelos] renders: דִי אַךְתְּ מִתְחַזֵי, which you are shown. If it were
punctuated מַרְאֶה with a “pattach,” it would mean that you show others. Now
that it is punctuated with a short “kamatz,” it means that you are shown, that
others show you, (for the punctuation distinguishes between the active and the
passive).
אשר אתה מראה: כתרגומו דאת מתחזי בטורא, אלו היה נקוד מראה בפת"ח,
היה פתרונו אתה מראה לאחרים, עכשיו שנקוד חטף קמ"ץ, פתרונו דאת מתחזי, שאחרים
מראים לך, שהנקוד מפריד בין עושה לנעשה:
Chapter 26
1. "And the Mishkan you shall make out of ten curtains
[consisting] of twisted fine linen, and blue, purple, and crimson wool. A
cherubim design of the work of a master weaver you shall make them. א. וְאֶת
הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת
שָׁנִי כְּרֻבִים מַעֲשֵׂה חשֵׁב תַּעֲשֶׂה אֹתָם:
And the Mishkan you shall make out of ten curtains: to be its
roof and [cover its] walls outside the planks, for the curtains are hung behind
them to cover them.
ואת המשכן תעשה עשר יריעות: להיות לו לגג ולמחיצות מחוץ לקרשים שהיריעות
תלויות מאחוריהן לכסותן:
of twisted fine linen, and blue, purple, and crimson wool: Thus
there are four kinds [of material] together in each thread, one of linen and three
of wool, and each thread was doubled six times. Thus, four kinds [of material],
when they are twisted together, yield twenty-four strands to a thread. — [from
Baraitha Melecheth HaMishkan, ch. 2, Yoma 71b]
שש משזר ותכלת וארגמן ותולעת שני: הרי ארבע מינין יחד בכל חוט וחוט
אחד של פשתים ושלשה של צמר, וכל חוט וחוט כפול ששה הרי ארבעה מינין, כשהן שזורין יחד,
עשרים וארבע כפלים לחוט:
A cherubim design of the work of a master weaver: Cherubim were
drawn on them [the curtains] in their weave; not with embroidery, which is
needlework, but with weaving on both sides, one face from here [one side] and
one face from there [the other side]: a lion from this side and an eagle from
that side, as silk girdles, called feysses in Old French, are woven. — [from
Yoma 72b]
כרבים מעשה חשב: כרובים היו מצויירין בהם באריגתן, ולא ברקימה שהוא
מעשה מחט, אלא באריגה בשני כותלים, פרצוף אחד מכאן ופרצוף אחד מכאן, ארי מצד זה ונשר
מצד זה, וכמו שאורגין חגורות של משי, שקורין בלעז פיישי"ש [רצועות]:
2. "The length of one curtain [shall be] twenty eight
cubits, and the width of one curtain [shall be] four cubits; the same measure
for all the curtains. ב. אֹרֶךְ | הַיְרִיעָה הָאַחַת שְׁמֹנֶה וְעֶשְׂרִים
בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְכָל הַיְרִיעֹת:
3. "Five of these curtains shall be joined to one another,
and [the other] five curtains shall [also] be joined to one another. ג. חֲמֵשׁ
הַיְרִיעֹת תִּהְיֶיןָ חֹבְרֹת אִשָּׁה אֶל אֲחֹתָהּ וְחָמֵשׁ יְרִיעֹת חֹבְרֹת אִשָּׁה
אֶל אֲחֹתָהּ:
shall be joined: He [Bezalel] would sew them with a needle, one
[curtain] alongside the other, five separately and [the other] five separately.
תהיין חוברות: תופרן במחט זו בצד זו, חמש לבד וחמש לבד:
to one another: Heb. אִשָׁה אֶל-אִחֹתָהּ, lit., a woman to her
sister. It is customary for Scripture to speak this way concerning a noun in
the feminine gender, and concerning a noun in the masculine gender, אִישׁ אֶל-אָחִיו
[lit., a man to his brother], as it is said concerning the cherubim: אִישׁ אֶל-אָחִיו
(Exod. 25:20).
אשה אל אחותה: כך דרך המקרא לדבר בדבר שהוא לשון נקבה. ובדבר שהוא לשון
זכר אומר איש אל אחיו, כמו שנאמר בכרובים (שמות כה כ) ופניהם איש אל אחיו:
4. "And you shall make loops of blue wool on the edge of
one curtain [that is] at the edge of the [first] set, and so shall you do on
the edge of the outermost curtain of the second set. ד. וְעָשִׂיתָ לֻלְאֹת תְּכֵלֶת
עַל שְׂפַת הַיְרִיעָה הָאֶחָת מִקָּצָה בַּחֹבָרֶת וְכֵן תַּעֲשֶׂה בִּשְׂפַת הַיְרִיעָה
הַקִּיצוֹנָה בַּמַּחְבֶּרֶת הַשֵּׁנִית:
loops: Heb. לֻלָאֹת, lazoles in Old French, loops. So did
Onkelos render [it]: עִנוּבִין, a term meaning a bow.
ללאת: לצול"ש בלעז [שרוכים] וכן תרגם אונקלוס ענובין, לשון עניבה:
curtain [that is] at the edge of the [first] set: Heb. בַּחֹבָרֶת.
On the curtain that is the outermost of the set. The group of five curtains is
called חוֹבֶרֶת.
מקצה בחברת: באותה יריעה שבסוף החבור, קבוצת חמשת היריעות קרויה חוברת:
and so shall you do on the edge of the outermost curtain of the
second set: On that curtain that is the outermost (הַקִּצוֹנָה), an expression
derived from קָצֶה, end, meaning at the end of the set [of curtains].
וכן תעשה בשפת היריעה הקיצונה במחברת השנית: באותה יריעה שהיא קיצונה,
לשון קצה, כלומר לסוף החוברת:
5. "You shall make fifty loops on [the edge of] one
curtain, and you shall make fifty loops on the edge of the curtain in the
second set; the loops shall correspond to one another. ה. חֲמִשִּׁים לֻלָאֹת תַּעֲשֶׂה
בַּיְרִיעָה הָאֶחָת וַחֲמִשִּׁים לֻלָאֹת תַּעֲשֶׂה בִּקְצֵה הַיְרִיעָה אֲשֶׁר בַּמַּחְבֶּרֶת
הַשֵּׁנִית מַקְבִּילֹת הַלֻּלָאֹת אִשָּׁה אֶל אֲחֹתָהּ:
the loops shall correspond to one another: Heb. מַקְבִּילֹתהַלֻּלָאֹת.
Make sure that you make the loops exactly equidistant from one another. Their
measure on this curtain should be the same for its mate. When you spread one
set [of curtains] next to the other set, the loops of this curtain shall line
up exactly opposite the loops of the other [curtain]. This is the [meaning of
the] word מַקְבִּילֹת, [i.e.,] this one opposite that one. The Aramaic
translation of נֶגֶד, opposite, is לָקֳבֵל. [Each] curtain was twenty-eight
[cubits] long and four [cubits] wide. When five curtains were joined together,
it was found that [altogether] they were twenty [cubits] wide, and so [too]
with the second set. The length of the Mishkan was thirty [cubits] from east to
west, as it is said: “twenty planks for the southern side” (verse 18), and so
for the north, [with] every plank a cubit and a half [wide]. Thus, [we have
altogether] thirty [cubits] from east to west. The width of the Mishkan from
north to south was ten cubits, as it is said: “And for the western end of the
Mishkan [you shall make six planks]” (verse 22), and [thus with] two planks at
the corners [i.e., one plank at each end of the western wall], we have ten.
[I.e., the interior of the Mishkan was ten cubits wide, not counting the
northern and southern walls, which were each one cubit thick. Hence, the
remainder of the two corner planks that do not fit against the side planks is a
half cubit each, equaling one cubit. The six planks along the western side
total nine cubits, thus we have altogether ten cubits on the western side.] In
their [respective] places, I will explain these verses. The curtains were
placed [so that] their length [was across] the [interior] width of the Mishkan,
ten [of the curtains’] middle cubits as the roof of the space of the width of
the Mishkan. [Another] cubit from here and a cubit from there covered the
thickness of the tops of the planks, whose width was a cubit thick. Thus
remained sixteen cubits: eight on the north[ern side] and eight on the
south[ern side], covering the height of the planks, which were ten [cubits]
high. [Thus] the bottom two cubits were exposed. The curtains were forty cubits
wide when they were joined-twenty cubits for each set. Thirty of them [of the
forty cubits] were for the roof of the Mishkan’s [interior] space lengthwise;
one cubit corresponded to the thickness of the ends of the planks on the
[Mishkan’s] west[ern side] and one cubit [was meant] to cover the thickness of
the pillars on the east[ern side]-for there were no planks on the [Mishkan’s]
east[ern side], only four (Old Rashi-five) pillars upon whose hooks the screen
was spread and hung, like a curtain. [Aside from the above two cubits,] there
remained eight cubits that hung in the back of the Mishkan on the west[ern
side], with the bottom two cubits uncovered. I found this in the Baraitha of
Forty-Nine Middoth. However, in Tractate Shabbath (98b) [it is stated]: The
curtains did not cover the eastern pillars, and nine cubits hung in the back of
the Mishkan. The text supports us [in our quotation of the Talmud, for the
Torah states]: “And you shall place the dividing curtain beneath the clasps”
(verse 33), but if [the truth is] like the words of this Baraitha, [it would
mean that] the dividing curtain would be found to be drawn back one cubit to
the west of the clasps.
מקבילות הלולאות אשה אל אחותה: שמור שתעשה הלולאות במדה אחת מכוונות
הבדלתן זו מזו, וכמדתן ביריעה זו כן יהא בחברתה, כשתפרוש חוברת אצל חוברת, יהיו הלולאות
של יריעה זו מכוונות כנגד לולאות של זו. וזהו לשון מקבילות זו כנגד זו. תרגומו של נגד,
קביל. היריעות ארכן עשרים ושמונה ורחבן ארבע, וכשחבר חמש יריעות יחד, נמצא רחבן עשרים,
וכן החוברת השנית. והמשכן ארכו שלשים מן המזרח למערב, שנאמר עשרים קרש לפאת נגב תימנה
(פסוק יח) וכן לצפון, וכל קרש אמה וחצי האמה, הרי שלשים מן המזרח למערב. רוחב המשכן
מן הצפון לדרום עשר אמות. שנאמר (כו כב - כג) ולירכתי המשכן ימה וגו', ושני קרשים למקצעות,
הרי עשר. ובמקומם אפרשם למקראות הללו. נותן היריעות אורכן לרוחבו של משכן, עשר אמות
אמצעיות לגג חלל רוחב המשכן, ואמה מכאן ואמה מכאן לעובי ראשי הקרשים שעוביין אמה, נשתיירו
שש עשרה אמה, שמונה לצפון ושמונה לדרום מכסות קומת הקרשים שגבהן עשר, נמצאו שתי אמות
התחתונות מגולות. רחבן של יריעות ארבעים אמה, כשהן מחוברות עשרים אמה לחוברת, שלשים
מהן לגג חלל המשכן לארכו ואמה כנגד עובי ראשי הקרשים שבמערב, ואמה לכסות עובי העמודים
שבמזרח, שלא היו קרשים במזרח אלא ארבעה עמודים, שהמסך פרוש ותלוי בווין שבהן כמין וילון.
נשתיירו שמונה אמות התלויין על אחורי הקרשים שבמערב ושתי אמות התחתונות מגולות. זו
מצאתי בברייתא דארבעים ותשע מדות. אבל במסכת שבת (צח ב) אין היריעות מכסות את עמודי
המזרח, ותשע אמות תלויות אחורי המשכן, והכתוב מסייענו ונתת את הפרוכת תחת הקרסים, ואם
כדברי הברייתא הזאת, נמצאת פרוכת משוכה מן הקרסים ולמערב אמה:
6. "And you shall make fifty golden clasps, and you shall
fasten the curtains to one another with the clasps; so shall the Mishkan become
one. ו.
וְעָשִׂיתָ חֲמִשִּׁים קַרְסֵי זָהָב וְחִבַּרְתָּ אֶת הַיְרִיעֹת אִשָּׁה אֶל אֲחֹתָהּ
בַּקְּרָסִים וְהָיָה הַמִּשְׁכָּן אֶחָד:
golden clasps: Heb. קַרְסֵי, fermeylz, fermels, fermails in Old
French, [meaning] hooks, clasps. One of its ends is inserted into [one of] the
loops of this [one] set [of curtains] and the other end into the loops of the
[second] set [of curtains, thus] fastening them [the loops] with them [the
clasps].
קרסי זהב: פירמייל"ץ בלעז [סגרים] ומכניסין ראשן אחד בלולאות שבחוברת
זו וראשן אחד בלולאות שבחוברת זו ומחברן בהן:
7. "And [then] you shall make curtains of goat hair for a
tent over the Mishkan; you shall make eleven curtains. ז. וְעָשִׂיתָ יְרִיעֹת עִזִּים
לְאֹהֶל עַל הַמִּשְׁכָּן עַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת תַּעֲשֶׂה אֹתָם:
curtains of goat hair: Heb. עִזִים, goats, from the hair of
goats. — [from Baraitha Melecheth HaMishkan, ch. 3]
יריעות עזים: מנוצה של עזים:
for a tent over the Mishkan: To spread them over the lower
curtains.
לאהל על המשכן: לפרוש אותן על היריעות התחתונות:
8. "The length of one curtain [shall be] thirty cubits, and
the width of one curtain four cubits; the same measure for the eleven curtains. ח. אֹרֶךְ
| הַיְרִיעָה הָאַחַת שְׁלשִׁים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת
מִדָּה אַחַת לְעַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת:
thirty cubits: For when [Moses] placed their [the curtains’]
length across the width of the Mishkan, as he did with the first [set of
curtains], these were found to exceed [and overhang them] by a cubit from here
[on one side] and a cubit from there [on the other side] to cover one of the
two cubits of the planks that remained exposed. The bottom cubit of the plank,
which the curtain did not cover, was the cubit [that was] inserted into the
socket hole, for the sockets were a cubit deep. — [from Shab. 98b]
שלשים באמה: שכשנותן ארכן לרוחב המשכן, כמו שנתן את הראשונות, נמצאו
אלו עודפות אמה מכאן ואמה מכאן לכסות אחת מהשתי אמות, שנשארו מגולות מן הקרשים, והאמה
התחתונה של קרש, שאין היריעה מכסה אותו היא האמה התחובה בנקב האדן, שהא-דנים גבהן אמה:
9. "And you shall join the five curtains by themselves, and
the [other] six curtains by themselves; and you shall fold the sixth curtain
before the front of the tent. ט. וְחִבַּרְתָּ אֶת חֲמֵשׁ הַיְרִיעֹת לְבָד וְאֶת
שֵׁשׁ הַיְרִיעֹת לְבָד וְכָפַלְתָּ אֶת הַיְרִיעָה הַשִּׁשִּׁית אֶל מוּל פְּנֵי הָאֹהֶל:
and you shall fold the sixth curtain: [I.e.,] of these upper
curtains, which exceeds [overhangs] the lower ones.
וכפלת את היריעה הששית: העודפת באלו העליונות יותר מן התחתונות:
before the front of the tent: Half its width [of the sixth
curtain] was hanging and folded over the screen on the east[ern side of the
Mishkan], before the entrance, resembling a modest bride whose face is covered
with a veil.
אל מול פני האהל: חצי רחבה היה תלוי וכפול על המסך שבמזרח כנגד הפתח,
דומה לכלה צנועה המכוסה בצעיף על פניה:
10. "And you shall make fifty loops on the edge of one
curtain, [which is] at the edge of the [first] set, and fifty loops on the edge
of the [outermost] curtain of the second set.
י. וְעָשִׂיתָ חֲמִשִּׁים לֻלָאֹת עַל שְׂפַת
הַיְרִיעָה הָאֶחָת הַקִּיצֹנָה בַּחֹבָרֶת וַחֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה
הַחֹבֶרֶת הַשֵּׁנִית:
11. "And you shall make fifty copper clasps; you shall
bring the clasps into the loops, and you shall fasten the tent together so that
it will become one. יא. וְעָשִׂיתָ קַרְסֵי נְחשֶׁת חֲמִשִּׁים וְהֵבֵאתָ
אֶת הַקְּרָסִים בַּלֻּלָאֹת וְחִבַּרְתָּ אֶת הָאֹהֶל וְהָיָה אֶחָד:
12. "And the overhanging excess in the curtains of the tent
half of the extra curtain shall hang over the rear of the Mishkan. יב.
וְסֶרַח הָעֹדֵף בִּירִיעֹת הָאֹהֶל חֲצִי הַיְרִיעָה הָעֹדֶפֶת תִּסְרַח עַל אֲחֹרֵי
הַמִּשְׁכָּן:
And the overhanging excess in the curtains of the tent: over the
curtains of the Mishkan. The curtains of the tent were the upper ones,
[curtains] of goat hair. [They are] referred to as “tent,” as it is written
about them, “for a tent over the Mishkan” (verse 7). Every expression of “tent”
(אֹהֶל) stated in their context [i.e., referring to the upper curtains] is only
an expression meaning a roof, for they form a tent and a roof over the lower
[curtains]. They [the upper curtains] exceeded the lower ones by half a curtain
on the west[ern side], since half of the extra eleventh curtain was folded
opposite the front of the tent. [Hence,] there remained two cubits, [representing]
the width of half of it [the upper curtains], exceeding the width of the lower
[curtains].
וסרח העדף ביריעת האהל: על יריעות המשכן. יריעות האהל הן העליונות של
עזים שקרויים אהל, כמו שכתוב בהן (פסוק ז) לאהל על המשכן, וכל אהל האמור בהן אינו אלא
לשון גג, שמאהילות ומסככות על התחתונות, והן היו עודפות על התחתונות חצי היריעה למערב,
שהחצי של יריעה אחת עשרה היתרה, היה נכפל אל מול פני האהל, נשארו שתי אמות רוחב חציה
עודף על רוחב התחתונות:
shall hang over the rear of the Mishkan: to cover the two cubits
of the planks that were exposed.
תסרח על אחרי המשכן: לכסות שתי אמות שהיו מגולות בקרשים:
the rear of the Mishkan: This means the western side, since the
entrance [to the Mishkan] was on the east[ern side], which is [referred to as]
its front, and the north[ern] and south[ern sides] are referred to as sides to
the right and to the left.
13. "And the cubit from here and the cubit from there of
the excess in the length of the curtains of the tent shall hang over the sides
of the Mishkan from here and from there to cover it. יג. וְהָאַמָּה מִזֶּה וְהָאַמָּה
מִזֶּה בָּעֹדֵף בְּאֹרֶךְ יְרִיעֹת הָאֹהֶל יִהְיֶה סָרוּחַ עַל צִדֵּי הַמִּשְׁכָּן
מִזֶּה וּמִזֶּה לְכַסֹּתוֹ:
And the cubit from here and the cubit from there: on the
north[ern] and on the south[ern] sides of the Mishkan].
והאמה מזה והאמה מזה: לצפון ולדרום:
of the excess in the length of the curtains of the tent: which
exceed the length of the lower curtains of the Mishkan by two cubits.
בעדף בארך יריעות האהל: שהן עודפות על אורך יריעות המשכן שתי אמות:
shall hang over the sides of the Mishkan: [I.e.,] on the
northern and southern [sides], as I explained above [verse 12]. The Torah
taught [us] manners, that one should spare the beautiful. — [from an unknown
midrashic source, also quoted by Yalkut Shimoni 422]
יהיה סרוח על צדי המשכן: לצפון ולדרום, כמו שפירשתי למעלה. למדה תורה
דרך ארץ שיהא אדם חס על היפה:
14. "And you shall make a covering for the tent of ram
skins dyed red and a covering of tachash skins above. יד. וְעָשִׂיתָ מִכְסֶה לָאֹהֶל
עֹרֹת אֵילִם מְאָדָּמִים וּמִכְסֵה עֹרֹת תְּחָשִׁים מִלְמָעְלָה:
a covering for the tent: For the roof of goat hair curtains,
make an additional covering of ram skins dyed red. Additionally, above it
[place] a covering of tachash skins. These [two] coverings covered only the
roof, their length being thirty [cubits] and their width ten. These are Rabbi
Nehemiah’s words, but according to Rabbi Judah, there was [only] one cover,
half of [it made from] ram skins dyed red and half of [it made from] tachash
skins. -[from Shab. 28a]
מכסה לאהל: לאותו גג של יריעות עזים עשה עוד מכסה אחד של עורות אילים
מאדמים, ועוד למעלה ממנו מכסה עורות תחשים, ואותן מכסאות לא היו מכסין אלא את הגג,
ארכן שלשים ורחבן עשר, אלו דברי רבי נחמיה, ולדברי רבי יהודה מכסה אחד היה, חציו של
עורות אילים מאדמים, וחציו של עורות תחשים:
-------
Tehillim: Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect
of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my
distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a
deceitful tongue.
3. What can He give you, and what [further restraint] can He add
to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the
coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt
beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends
to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where
will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not
slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade
at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your
soul.
8. The Lord will guard your going and your coming from now and
for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the
miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me,
"Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is
united together.
4. For there the tribes went up, the tribes of God-as enjoined
upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the
house of David.
6. Pray for the peace of Jerusalem; may those who love you have
peace.
7. May there be peace within your walls, serenity within your
mansions.
8. For the sake of my brethren and friends, I ask that there be
peace within you.
9. For the sake of the House of the Lord our God, I seek your
well-being.
Chapter 123
The psalmist laments the length of time we have already suffered
in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are
enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of
their masters, as the eyes of a maid to the hand of her mistress, so are our
eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been
surfeited with humiliation.
4. Our soul has been overfilled with the derision of the
complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was
with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up
against us,
3. then they would have swallowed us alive in their burning rage
against us.
4. Then the waters would have inundated us, the torrent would
have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for
their teeth.
7. Our soul is like a bird which has escaped from the fowler's
snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and
earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount
Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His
people from this time and forever.
3. For the rod of wickedness will never come to rest upon the
lot of the righteous; therefore the righteous need not stretch their hand to
iniquity.
4. Be beneficent, O Lord, to the good and to those who are
upright in their hearts.
5. But as for those that turn to their perverseness, may the
Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service
in exile to one who sows arid land, then cries and begs God to send rain upon
it so that the seed not be wasted. When he merits to reap the crop, he offers
thanks to God.
1. A song of ascents. When the Lord will return the exiles of
Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue
with songs of joy; then will they say among the nations, "The Lord has
done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will
surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son
Solomon, to be sure that all one's actions be for the sake of Heaven. He also
criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a
house, then its builders labor upon it in vain. If the Lord will not guard a
city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late,
and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of
the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of
youth.
5. Fortunate is the man who has his quiver full of them; they
will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor,
avoiding theft and deception, even refusing gifts. It also describes behavior
appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord,
who walks in His ways.
2. When you eat of the labor of your hands, you will be happy,
and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers
of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the
goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon
Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth
on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but]
they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their
furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the
haters of Zion.
6. They will be as grass upon the rooftops that withers before
one plucks it,
7. wherewith the reaper has never filled his hand, nor the
sheaf-binder his arm;
8. and of which the passers-by never have said: "The
blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to
the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could
survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the
morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is
kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his
life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud,
nor were my eyes haughty; I did not seek matters that were too great and too
wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned
child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore
sackcloth, in mourning over the plague that had descended upon the land, and
their being distant from the Holy Temple. David therefore offers intense
prayers, entreating God to remember the hardship and sacrifice he endured for
the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his
suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of
Jacob:
3. "I will not enter into the tent of my house; I will not
go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place
for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of
the forest.
7. We will come to His resting places; we will prostrate
ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of
Your might.
9. May Your priests clothe themselves in righteousness, and may
Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face
of Your anointed.
11. For the Lord has sworn to David a truth from which He will
never retreat: "From the fruit of your womb will I set for you upon the
throne.
12. If your sons will keep My covenant and this testimony of
mine which I will teach them, then their sons, too, will sit on the throne for
you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His
habitation.
14. This is My resting place to the end of time. Here will I
dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her
needy with bread.
16. I will clothe her priests with salvation, and her pious ones
will sing joyous songs.
17. There I will cause David's power to flourish; there I have
prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his
crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how
pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in
abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of
Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their
beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants
of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from
Zion.
-------
Tanya: Likutei Amarim, middle of Chapter 25
• Lessons in Tanya
• Likutei Amarim, middle of Chapter 25
והן בבחינת ועשה טוב, להתגבר כארי בגבורה ואומץ הלב
Likewise in the category of “doing good” one can employ the
power of his “hidden love,” to strengthen himself like a lion with might and
determination of heart,
נגד היצר המכביד את גופו ומפיל עליו עצלה, מבחינת יסוד העפר שבנפש הבהמית
against the evil nature which weighs down his body and casts
over him a sloth, which stems from the element of Earth that is in his animal
soul. 1
מלהטריח גופו בזריזות בכל מיני טורח ועבודת משא בעבודת ה‘ שיש בה טורח ועמל
This laziness prevents him from exerting his body energetically
with every type of effort and strain, in the service of G‑d that entails effort and toil.
כגון לעמול בתורה בעיון, ובפה: לא פסיק פומיה מגירסא
For example, to labor in the Torah with deep concentration, and
also orally, so that “his mouth will never cease from Torah study”;
וכמאמר רז״ל: לעולם ישים אדם עצמו על דברי תורה כשור לעול וכחמור למשאוי
as our Sages have said: 2 “A man should always submit to the
words of Torah like the ox to the yoke, and the ass to the load.”
וכן לתפלה בכונה, בכל כחו ממש
Similarly with regard to devout prayer, he should exert himself
with all the strength he can muster.
וכן בעבודת ה’ שהיא בדבר שבממון, כמו עבודת הצדקה
So too with regard to serving G‑d in monetary
matters, such as the duty of charity, 3
FOOTNOTES
1. See ch. 1.
2. Avodah Zarah 5b.
3. The three examples
given here correspond to the three "pillars" of Torah, avodah, and
gemilut chassadim.
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Rambam:
• Sefer Hamitzvos:
P73
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3
chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is
repeated a few days consecutively while the exploration of the same Mitzvah
continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus
5:5.
One who has sinned is obligated to verbally confess and say,
"Please, G‑d, I have
sinned by doing..." The individual should then elaborate to the best of
his ability and ask G‑d for
atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a
sin-offering to attain forgiveness, he was still required to orally confess his
sin. The same for those who were guilty of capital offenses, they were asked to
confess their sin prior to their execution.
The 73rd mitzvah is that we are commanded to verbally
acknowledge the sins we have committed before G‑d (exalted be
He), when we come to doteshuvah (to repent).1 This is vidui (verbal
confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed
and done ..." One should elaborate verbally and ask for atonement on this
transgression with all the eloquence at his command.
You must understand that even for those sins which require one
to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby
receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A
man or woman who does any sin against his fellow man, ... must recite vidui on
their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it
is written,6 'he must recite vidui [on it] for the sin that he has committed,'
we learn that one must recite vidui for a sin. Since the verse adds ['he must
recite vidui] on it,' we learn that the vidui must be said when the animal is
still alive, rather than after it has been slaughtered. However, from this we
may derive the necessity of reciting vidui only for the transgression of an
impure person entering the Temple."
G‑d's7 statement
(exalted be He) This verse — "he must recite vidui on it for the sin that
he has committed" — is written in parshas Vayikra regarding an impure
person entering the Temple or eating sanctified food, and the other related
cases we mentioned previously.8 Therefore, the Mechilta says that the only
obligation of vidui to be derived from this verse is for an impure person who
has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other
mitzvos? From the verse, 'Speak to the Israelites: ... they must recite
vidui...' How do we know that even those punishable by death and by kares must
recite vidui? From the expression, 'their sins.' The expression, 'any of their
sins,'10 comes to include [the necessity of vidui] for any prohibition. The
expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin
against his fellow man,' comes to include any interpersonal transgression, such
as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes
guilty of a crime,' comes to include those who are punishable by death — that
all the above are obligated to recite vidui. One might think that one who is
executed due to false testimony [must also recite vidui] — however, the verse
only says, 'And he becomes guilty of a crime.' " This means that the
individual must recite vidui only if he knows that he sinned, not if he was
convicted by false testimony.11
It has therefore been explained to you that one must recite
vidui for all categories of sin — more severe and less severe, and even
positive mitzvos.
However, since this commandment, "They must recite
vidui," is mentioned together with the obligation to bring the appropriate
sacrifice, one might think that vidui is secondary to the sacrifice, rather
than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui
applies only when bringing a sacrifice. How do we know that it applies even
when no sacrifice is brought? This we learn from the statement, 'Speak to the
Israelites ... they must recite vidui.'12 We still only know of the obligation
of vidui in Israel. How do we know it applies even in exile? This we learn from
what Daniel said, 'They will then recite vidui for their sins and the sins of
their fathers,'13 and from the verse, 'To You, G‑d, there is
charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct
mitzvah for itself; and that it is obligatory for anyone who commits any type
of sin, whether in Israel or outside of Israel, whether or not accompanied by a
sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their
sins that they have committed."
The Sifri also explains the verse in this way: " 'And he
must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last
chapter of tractate Kippurim [Yoma].
FOOTNOTES
1. This statement seems
to imply that technically there is no mitzvah to do teshuvah, but rather when
one does decide to do teshuvah, there is the mitzvah of vidui. However, in
Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for
the sinner to do teshuvah before G‑d and recite
vidui." This indicates that teshuvah itself is part of the mitzvah. See
Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2. See Kapach edition,
5731, note 10, who explains that there is no obligation to say any specific
words (e.g., "I have sinned," etc.).
3. Previously in Sefer
Hamitzvos. See numerical list in Introduction.
4. Num. 5:6-7.
5. The commentaries
comment that our version of the Mechilta does not have this passage; rather it
is found in Sifri Zuta.
6. Lev. 5:5.
7. The Rambam interrupts
his quoting of the Mechilta in order to explain.
8. P72. The other
transgressions which require the same type of sacrifice are 1) uttering a false
oath to perform (or to refrain from) a certain action, and 2) uttering a false
oath that one has no testimony to offer for a judicial proceeding.
9. The Rambam continues
by quoting the rest of the Mechilta.
10. Although this exact
expression does not appear in the verse, evidently it refers to the similar
expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note
18. However, see Chinuch, Mitzvah 364.
11. This is the opinion of
the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even
such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that
otherwise, every convict will refuse to recite vidui in order to prove his
innocence.
12. Perhaps the meaning of
this proof is that in this passage, the sacrifice is mentioned only in passing
("in addition to the atonement ram," Num. 5:8), unlike the passage in
Lev. 5.
13. Lev. 26:40. This
speaks of a time when the Jewish people will be outside Israel, as stated in
verse 33, "I will scatter you among the nations," and verse 39,
"Those of you who survive in the land of your enemies ... they will then
say vidui ..."
14. Daniel 9:7. This vidui
was uttered outside of Israel.
-------
• 1 Chapter: Kelim Chapter 12
Chapter 12
Halacha 1
When wood keilim,
leather keilim, or bone keilim are broken, they are purified of their
ritual impurity. If one then made a k'li from the broken pieces or one
collected the broken pieces and made other keilim from them, these are considered like
other pure keilim that had never contracted impurity
previously and are susceptible to impurity from the time they were fashioned
onward.
All metal keilim that are broken after they contracted
impurity regain purity. If one melted them down and made other keilim from them, they return to their
previous impurity. A metalk'li cannot
become utterly pure unless it was immersed in a mikveh while intact or it remains broken.
Halacha 2
The return of metal keilim to ritual impurity is a Rabbinic
decree. Why did the Sages decree that metal keilim should return to their former
impurity? This is a decree, enacted as a safeguard lest a person'sk'li contract impurity and he melt it down
and make it into a newk'li on
that day. If it is considered as pure as is its status according to Scriptural
Law, one might come to say: Breaking a k'lipurifies
it and immersing it purifies it. Just as when it is broken, melted down and
fashioned into a newk'li, it is pure on that day, so too, if it is
immersed, even though it is intact, one may mistakenly think that it is pure on
that day and he will say that it is not necessary to wait until nightfall for keilim to regain purity. Due to this concern,
the Sages decreed that they are impure.
Halacha 3
Whether a k'li contracted impurity from a corpse or
another type of impurity and was then melted down, it returns to its former
impurity until the ashes of the red heifer are sprinkled upon it and/or it is
immersed in a mikveh.
If a k'li contracted impurity from a corpse and
the ashes of the red heifer were sprinkled upon it on the third day and
afterwards, it was melted down, anotherk'liwas made from it and then
ashes were sprinkled on it on the seventh day and it was immersed, it is still
considered impure. The sprinkling before it was melted down is not linked to
the sprinkling after it was melted down. It cannot regain purity unless ashes
were sprinkled on it on the third and seventh days and it was immersed while it
was a k'li before it was melted down or ashes
would be sprinkled on it on the third and seventh days and it was immersed once
it was made into a new k'li after it was melted down.
Halacha 4
The following laws apply when impure iron was mixed with pure
iron. If the majority was from the impure metal, it is considered as impure. If
the majority was from the pure metal, it is pure. If there were equal amounts,
it is impure. Similarly, when mud is mixed with turds and the mixture was fired
in a kiln and made into a k'li,
if the majority was from the mud, it is susceptible to impurity, because it is
an earthenwarek'li. If the majority was from the turds, it is not
susceptible to impurity.
when impure iron was mixed with pure
iron. If the majority was from the impure metal, it is considered as impure. If
the majority was from the pure metal, it is pure. If there were equal amounts,
it is impure. Similarly, when mud is mixed with turds and the mixture was fired
in a kiln and made into a k'li,
if the majority was from the mud, it is susceptible to impurity, because it is
an earthenwarek'li. If the majority was from the turds, it is not
susceptible to impurity.
Halacha 5
When pure metal keilim were coated with an impure coating,
they are impure. If, however, one fashions keilim from an impure coating, they are pure.
Halacha 6
When the thick side of a hatchet was made from pure iron and its
blade from impure metal, it is impure. If the blade was made from pure metal
and the thick side from impure metal, it is pure. The status of the entire tool
is determined by that of the portion with which work is performed.
Halacha 7
A pure hatchet that was coated with impure iron is pure.
Halacha 8
When the mouth of a pitcher was made from impure metal and its
base from pure metal, it is pure. When it was made of pure metal and its base
from impure metal, it is impure, because the status of the entire implement is
determined by that of the container, for it is the portion with which the task
is performed.
Halacha 9
When a metalk'li contracted
impurity of Rabbinic origin, e.g., it contracted impurity from a false divinity
or the like, then it was broken, melted down, and fashioned into a differentk'li,
there is an unresolved doubt whether it returns to its former impurity or not.
Halacha 10
When glass keilim became impure and then broke, they are
pure like all otherkeilim. Even if they were melted down and new keilim were made from them, they do not
return to their former impurity. The rationale is that, as we explained, their
impurity is primarily of Rabbinic origin. Hence, it was not decreed that they
return to their former impurity.
Similarly, if glass utensils were broken, even though the broken
pieces are themselves keilim and fit to be used, since they are
components of broken utensils, they are not susceptible to impurity, because
they do not resemble earthenware keilim.
What is implied? When a glass bowl is broken and one made its
base fit to be used as a k'li,
the base is not susceptible to impurity, even though it is like a bowl. If one
leveled the broken portion and filed it down, it is susceptible to impurity.
Halacha 11
When the mouth of a small bottle that can be carried with one
hand is removed, it is still susceptible to impurity, because one does not use
it by inserting one's hand in it, but by pouring from it. By contrast, when the
mouth of a large bottle that is held with both hands is removed, it is pure,
because it will injure one's hand when it is inserted within it. Similarly,
even though a flask of perfume is small, if its mouth is removed, it is pure,
because it would injure one's finger when one removes the perfume from it.
Halacha 12
Large pitchers whose mouths were removed are still considered keilim because they are used for pickling.
Halacha 13
When the major portion of a glass cup is damaged, it is pure. If
a third of the circumference over the major portion of its height is damaged,
it is pure. If a hole was made in it and he plugged it with tin or tar, it is
pure. When a hole was made in a cup or a bottle, whether in its upper portion
or its lower portion, it is pure.
Halacha 14
When a hole was made in the upper portion of a large pot or a
bowl, it is impure. If it is in its lower portion, it is pure. If such utensils
are cracked, but can still contain hot liquids just as cold liquids, they are
impure. If not, they are pure.
Halacha 15
Large containers whose mouths were removed are still considered
as keilimbecause they are
used to pickle produce.
Halacha 16
A glass dispenser is pure, because it is like a distributor, for
it is not a container.
Halacha 17
When a glass item is used as a pane, it is pure, even if it can
contain liquids, because it was not made to serve as a container. A glass ladle
is considered as a container even though when it is placed on a table, it will
turn to its side and not serve as a container; it is still susceptible to
impurity.
Halacha 18
When a glass pot is made into a pane, it remains susceptible to
impurity. If it was made intentionally for the purpose of sight, i.e., that the
objects placed inside of it could be seen from its other side, it is pure. All
glass utensils are not susceptible to ritual impurity until the tasks to
fashion them are completed, as is true with regard to other utensils.
-------
• 3 Chapters: Teshuvah Chapter Seven, Teshuvah Chapter Eight,
Teshuvah Chapter Nine
Chapter Seven
Halacha 1
Since free choice is granted to all men as explained, a person
should always strive to do Teshuvah and to confess verbally for his sins,
striving to cleanse his hands from sin in order that he may die as a
Baal-Teshuvah and merit the life of the world to come.
Halacha 2
A person should always view himself as leaning towards death,
with the possibility that he might die at any time. Thus, he may be found as a
sinner.
Therefore, one should always repent from his sins immediately
and should not say: "When I grow older, I will repent," for perhaps
he will die before he grows older. This was implied by the wise counsel given
by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be
white."
Halacha 3
A person should not think that repentance is only necessary for
those sins that involve deed such as promiscuity, robbery, or theft. Rather,
just as a person is obligated to repent from these, similarly, he must search
after the evil character traits he has. He must repent from anger, hatred,
envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and
the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a
person is attached to these, it is more difficult for him to separate himself.
In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path
and the crooked man, his designs."
Halacha 4
A Baal-Teshuvah should not consider himself distant from the
level of the righteous because of the sins and transgressions that he
committed. This is not true. He is beloved and desirable before the Creator as
if he never sinned.
Furthermore, he has a great reward for he has tasted sin and
yet, separated himself from it, conquering his [evil] inclination. Our Sages
declared: "In the place where Baalei Teshuvah stand, even the completely
righteous are not able to stand." The level of Baalei Teshuvah transcends
the level of those who never sinned at all, for they overcome their [evil]
inclination more.
Halacha 5
All the prophets commanded [the people] to repent. Israel will
only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will
repent towards the end of her exile and, immediately, she will be redeemed as
[Deuteronomy 30:1-3] states: ”There shall come a time when [you will
experience] all these things... and you will return to God, your Lord.... God,
your Lord, will bring back your [captivity].”
Halacha 6
Teshuvah is great for it draws a man close to the Shechinah as
[Hoshea 14:2] states: "Return, 0 Israel, to God, your Lord;" [Amos
4:6] states: "`You have not returned to Me,' declares God;" and
[Jeremiah 4:1] states: "`If, you will return, 0 Israel,' declares God,
`You will return to Me.'" Implied is that if you will return in Teshuvah,
you will cling to Me.
Teshuvah brings near those who were far removed. Previously,
this person was hated by God, disgusting, far removed, and abominable. Now, he
is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He
separates [Himself] from the sinners to draw close those who repent. [Hoshea
2:1] states: "Instead of saying to you: `You are not My nation,' He will
tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with
the expression (22:30)]: "Write down this man as childless, a man who
shall never prosper in his days," and [22:24]: "Would Cheniah, the
son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would
tear him off." However, after he repented when in exile, [Chaggai 2:23]
said concerning Zerubavel, his son: "'On that day,' declares the God of
Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares
God, `and I will place you as a signet ring.'"
Halacha 7
How exalted is the level of Teshuvah! Previously, the
[transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2]
states: "Your sins separate between you and your God." He would call
out [to God] without being answered as [Isaiah 1:15] states: "Even if you
pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him
as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts,"
and [Malachi 1:10] states: "`O were there one among you who would shut the
doors that you might not kindle fire on My altar for no reason! I have no
pleasure in you,' says the God of Hosts, `nor will I accept an offering from
your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4]
states: "And you who cling to God, your Lord." He calls out [to God]
and is answered immediately as [Isaiah 65:24] states: "Before, you will
call out, I will answer." He fulfills mitzvot and they are accepted with
pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted
your works," and [Malachi 3:4] states: "Then, shall the offering of
Judah and Jerusalem be pleasing to God as in days of old and as in the former
years."
Halacha 8
The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to
them: "Yesterday, you would commit such and such [sins]. Yesterday, you
would commit these and these [transgressions]," they will pay no attention
to them. On the contrary, they will hear [this abuse] and rejoice, knowing that
it is a merit for them.
Whenever they are embarrassed for the deeds they committed and
shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your
previous deeds," or to recall them in his presence to embarrass him or to
mention the surrounding circumstances or other similar matters so that he will
recall what he did. This is all forbidden. We are warned against it within the
general category of verbal abuse which Torah has warned us against as
[Leviticus 25:17] states: "A man should not mistreat his colleague."
Chapter Eight
Halacha 1
The good that is hidden for the righteous is the life of the
world to come. This will be life which is not accompanied by death and good
which is not accompanied by evil. The Torah alludes to this in [the promise,
Deuteronomy 22:7]: "So that good will be granted you and you will live
long."
The oral tradition explains: "So that good will be granted
you" - in the world that is entirely good; "and you will live
long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this
pleasure and take part in this good. The retribution of the wicked is that they
will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not
live forever. Rather, he will be cut off in his wickedness and perish as a
beast. This is the intent of the meaning of the term karet in the Torah as
[Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition
explains: hikaret means to be cut off in this world and tikaret, to be cut off
in the world to come. After these souls become separated from bodies in this
world, they will not merit the life of the world to come. Rather, even in the
world to come, they will be cut off.
Halacha 2
In the world to come, there is no body or physical form, only the
souls of the righteous alone, without a body, like the ministering
angels. Since there is no physical form, there is neither
eating, drinking, nor any of the other bodily functions of this world like
sitting, standing, sleeping, death, sadness, laughter, and the like.
Thus, the Sages of the previous ages declared: "In the
world to come, there is neither eating, drinking, nor sexual relations. Rather,
the righteous will sit with their crowns on their heads and delight in the
radiance of the Divine Presence."
From that statement, it is clear that there is no body, for
there is no eating or drinking. [Consequently,] the statement, "the
righteous sit," must be interpreted metaphorically, i.e., the righteous
exist there without work or labor.
Similarly, the phrase, "their crowns on their heads,"
[is also a metaphor, implying] that they will possess the knowledge that they
grasped which allowed them to merit the life of the world to come. This will be
their crown. A similar [usage of this metaphor was employed by] Solomon [Song
of Songs 3:11]: "The crown with which his mother crowned him."
[Support for the concept that this does not refer to a physical
crown can be brought from the prophecy, Isaiah 51:11]: "Eternal joy will
be upon their heads." Joy is not a physical entity which can rest on a
head. Similarly, the expression "crown" used by the Sages [refers to
a spiritual concept], knowledge.
What is meant by the expression, "delight in the radiance
of the Divine Presence"? That they will comprehend the truth of Godliness
which they cannot grasp while in a dark and humble body.
Halacha 3
The term "soul" when used in this context does not
refer to the soul which needs the body, but rather to "the form of the
soul," the knowledge which it comprehends according to its power.
Similarly, it comprehends abstract concepts and other matters. This is
"the form" whose nature we described in the fourth chapter of Hilchot
Yesodei HaTorah. This is the soul referred to in this context.
Since this life is not accompanied by death - for death is an
event associated with the body alone and, in that realm, there is no body - it
is called "the bond of life," as [I Samuel 25:29] states: "And
the soul of my master will be bound up in the bond of life." This is the reward
above which there is no higher reward and the good beyond which there can be
[other] good. This was [the good] desired by all the prophets.
Halacha 4
How many metaphoric terms have been used to refer to [the world
to come]! "The mountain of God" [Psalms 24:3], "His holy place"
[ibid.], "the holy path" [Isaiah 35:8], "the courtyards of God”
[Psalms 65:5, 92:14], "the pleasantness of God" [ibid. 27:4],
"the tent of God" [ibid. 15:1], "the palace of God" [ibid.
5:8], "the house of God" [ibid. 27:4], "the gate of God"
[ibid. 118:20].
The Sages referred to this good which is prepared for the
righteous with the metaphor: "the feast." Generally, it is referred
to with the term "the world to come."
Halacha 5
The retribution beyond which there is no greater retribution is
that the soul will be cut off and not merit this life as [Numbers 15:31]
states: "This soul shall surely be cut off. His sin shall remain upon
him."
This refers to the obliteration of the soul which was referred
to by the prophets with the following metaphoric terms: "the pit of
destruction" [Psalms 55:24], "obliteration" [ibid. 88:12],
"the bonfire" [Isaiah 30:33], "the leech" [Proverbs 30:15].
All the synonyms for nullification and destruction are used to refer to it for
it is the [ultimate] nullification after which there is no renewal and the
[ultimate] loss which can never be recovered.
Halacha 6
Lest you think lightly of this good, [the world to come],
imagining that the reward for the mitzvot and for a person [following]
completely the paths of truth is for him to eat and drink good foods, have
intercourse with beautiful forms, wear garments of linen and lace, dwell in
ivory palaces, use utensils of gold and silver, or other similar ideas, as
conceived by the foolish, decadent Arabs, who are flooded with lewdness.
In contrast, the sages and men of knowledge know that all these
matters are vain and empty things, without any purpose. They are only
considered of great benefit to us in this world because we possess a body and a
physical form. All these matters are the needs of the body. The soul only
desires them and lusts for them because of the needs of the body, so that its
desires will be fulfilled and its health maintained. In a situation, where
there is no body, all of these matters will be nullified.
There is no way in this world to grasp and comprehend the
ultimate good which the soul will experience in the world to come.
We only know bodily good and that is what we desire. However,
that [ultimate] good is overwhelmingly great and cannot be compared to the good
of this world except in a metaphoric sense.
In truth, there is no way to compare the good of the soul in the
world to come to the bodily goods of this world. Rather, that good is
infinitely great, with no comparison or likeness. This is alluded to by David's
statement [Psalms 31:20]: "How great is the good that You have hidden for
those who fear You."
Halacha 7
How very much did David desire the life of the world to come as
implied by [Psalms 27:13]: "Had I not believed that I would see the
goodness of God in the land of the living!"
The Sages of the previous generations have already informed us
that man does not have the potential to appreciate the good of the world to
come in a full sense nor can anyone know its greatness, beauty, and power
except God, alone.
All the beneficence which the prophets promised Israel in their
visions are only physical concerns which Israel will appreciate in the
Messianic age when dominion [over the world] will return to Israel. However,
the good of the life of the world to come has no comparison or likeness, nor
was it described by the prophets, lest with such a description, they diminish
it.
This [was implied] by [Isaiah's (64:3)] statement: "No eye
has ever seen, 0 God, except for You, what You will do for those who wait for
You;" i.e. the good which was not perceived by the vision of a prophet and
is perceived by God alone, this was created by God for those who wait for Him.
The Sages declared: "All the prophets only prophesied about
the Messianic Age. However, regarding the world to come - `No eye has ever
seen, 0 God, except for You.'
Halacha 8
The Sages did not use the expression "the world to
come" with the intention of implying that [this realm] does not exist at
present or that the present realm will be destroyed and then, that realm will
come into being.
The matter is not so. Rather, [the world to come] exists and is
present as implied by [Psalms 31:20: "How great is the good] that You have
hidden... which You have made...." It is only called the world to come
because that life comes to a man after life in this world in which we exist, as
souls [enclothed] in bodies. This [realm of existence] is presented to all men
at first.
Chapter Nine
Halacha 1
[A question arises:] As explained, the reward for the mitzvot
and the good which we will merit if we observe the path of God as prescribed by
the Torah is the world to come as [Deuteronomy 2:7] states: "So that good
will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who
abandon the paths of righteous prescribed by the Torah is karet as [Numbers
15:31] states: "This soul shall surely be cut off. His sin shall remain
upon him."
[If so,] what is the meaning of the [statements] made throughout
the entire Torah: "If you observe [the Torah's laws], you will acquire
such and such;" "If you do not observe [the Torah's laws], such and
such will happen to you?" All [of the benefits and difficulties that are
promised] are matters of this [material] world, for example, plenty and famine,
war and peace, sovereignty [over other nations] or a humble [national
standing], the settlement of the land or exile, success in one's deeds or loss
and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are
true. They have been realized in the past and will be realized in the future.
When we fulfill all the mitzvot in the Torah, we will acquire all the benefits
of this world. [Conversely,] when we transgress them, the evils written [in the
Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the
mitzvot, nor are those evils the ultimate retribution to be exacted from
someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us
this Torah which is a tree of life. Whoever fulfills what is written within it
and comprehends it with complete and proper knowledge will merit the life of
the world to come. A person merits [a portion of the world to come] according
to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill
it with joy and good spirit and meditate on its wisdom at all times, [God] will
remove all the' obstacles which prevent us from fulfilling it, for example, sickness,
war, famine, and the like.
Similarly, He will grant us all the good which will reinforce
our performance of the Torah, such as plenty, peace, an abundance of silver and
gold in order that we not be involved throughout all our days in matters required
by the body, but rather, will sit unburdened and [thus, have the opportunity
to] study wisdom and perform mitzvot in order that we will merit the life of
the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy
6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]:
"And charity will remain for us if we take care to perform [all these
commandments]."
Similarly, the Torah has informed us that if we consciously
abandon the Torah and involve ourselves in the vanities of the time in a manner
similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and
rebelled," then, the True Judge will remove from all the benefits of this
world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from
acquiring [a portion in] the world to come so that they will be destroyed in
their wickedness. This was implied by the Torah's statement [Deuteronomy
28:47-48]: "Because you did not serve God, [your Lord, with happiness,]...
you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows:
If you serve God with happiness and observe His way, He will grant you these
blessings and remove these curses from you in order that you may be free to
gain wisdom from the Torah and involve yourselves in it so that you will merit
the life of the world to come. "Good will be granted you" - in the
world that is entirely good; "and you will live long" - in the world
which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world,
which, in turn, will bring you to the life of the world to come. For if a
person will not acquire wisdom in this world and he does not possess good deeds,
with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes
9:10] states: "There is no work, no accounting, no knowledge, and no
wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with
food, drink, lewdness, and the like, He will bring all these curses upon you
and remove all blessing until you will conclude all your days in confusion and
fear. You will not have a free heart or a complete body to fulfill the mitzvot
in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied
in this world with sickness, war, and hunger, he cannot involve himself with
either wisdom or mitzvot which allow him to merit the life of the world to
come.
Halacha 2
For these reasons, all Israel, [in particular,] their prophets
and their Sages, have yearned for the Messianic age so they can rest from the
[oppression of] the gentile kingdoms who do not allow them to occupy themselves
with Torah and mitzvot properly. They will find rest and increase their
knowledge in order to merit the world to come.
In that era, knowledge, wisdom, and truth will become abundant.
[Isaiah 11:9] states, "The earth will be full of the knowledge of
God." [Jeremiah 31:33] states: "One man will no longer teach his
brother, nor a man his colleague... [for all will know Me]." And [Ezekiel
36:26] states: "I will take away the heart of stone from your flesh and
give you a heart of flesh."
[These changes will come about] because the king who will arise
from David's descendants will be a greater master of knowledge than Solomon and
a great prophet, close to the level of Moses, our teacher. Therefore, he will
teach the entire nation and instruct them in the path of God.
All the gentile nations will come to hear him as [Isaiah 2:2]
states: "And it shall come to pass in the last days that the mountain of
God's house shall be established at the peak of the mountains... [and all the
nations shall flow to it]."
[Nevertheless,] the ultimate of all reward and the final good
which will have no end or decrease is the life of the world to come. In
contrast, the Messianic age will be [life within the context of] this world,
with the world following its natural pattern except that sovereignty will
return to Israel.
The Sages of the previous generations have already declared:
"There is no difference between the present age and the Messianic era
except [the emancipation] from our subjugation to the [gentile] kingdoms."
-------
Hayom Yom:
• Shevat 27, 5774 · 28 January 2014
"Today's Day"
Tuesday, 27 Sh'vat 5703
Torah lessons: Chumash:
Mishpatim, Shlishi with Rashi.
Tehillim: 120-134.
Tanya: Likewise in the (p. 107)...duty of charity. (p. 107).
My father writes in one of his maamarim: Early chassidim
resolved in their souls to refrain from anything that is permissible (by Torah
law) but for which they felt a desire and urge. This breaks the passion.
--------
Daily Thought:
E=MC2
Modern physics has brought us to a realization of the oneness of
our universe, from which we may better grasp the Oneness of its Creator:
All that exists can be divided into two elements: The force, and
the particle that bears that force. In other terms: quality and quantity. With
a simple equation, Einstein demonstrated that even these two elements are truly
one.
-------
Today is: Wednesday, Shvat 28, 5774 · January 29, 2014
Today in Jewish History:
• Hashmonean Holiday (2nd century BCE)
On Shevat 28 (134 BCE?), Antiochus V abandoned his siege of
Jerusalem and his plans for the city's destruction. This day was observed as a
holiday in Hashmonean times. (Megilat Taanit)
Daily Quote:
Once there was a king who decreed: The people of Rome are
forbidden to go down to Syria, and the people of Syria are forbidden to go up
to Rome. Likewise, when G-d created the world He decreed and said: "The
heavens are G-d's, and the earth is given to man." But when He wished to
give the Torah to Israel, He rescinded His original decree, and declared: The
lower realms may ascend to the higher realms, and the higher realms may descend
to the lower realms. And I, Myself, will begin -- as it is written, "And
G-d descended on Mount Sinai," and then it says, "And to Moses He
said: Go up to G-d."--Midrash Tanchuma, Vaeira 15
Daily Study
Chitas and Rambam for today:
Chumash: Parshat Terumah, 4th Portion (Exodus 26:15-26:30) with
Rashi
• Chapter 26
15. "And you shall make the planks for the Mishkan of
acacia wood, upright. טו. וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן
עֲצֵי שִׁטִּים עֹמְדִים:
And you shall make the planks: It should have said, “And you
shall make planks” [without the definite article], as it is said concerning
each thing [i.e., each part of the Mishkan]. What is the meaning of "the
planks"? Of those [particular planks] that were standing [ready] and
designated for this [purpose]. Our patriarch, Jacob, planted cedars in Egypt,
and when he was dying, he commanded his sons to bring them up with them when
they left Egypt. He told them that the Holy One, blessed is He, was destined to
command them to make a Mishkan of acacia wood in the desert. "See that
they should be ready in your hands." This is what the liturgical poet
composed in his liturgical poem [the beginning of the Yotzer for the first day
of Passover]: “It [God’s voice] flew to the planting of the quickened ones, the
cedar beams of our houses,” for they hurried to have them [the cedars] ready in
their hands prior to this moment, [i.e., prior to the command to build the
Mishkan]. — [from Mid. Tanchuma 9]
ועשית את הקרשים: היה לו לומר ועשית קרשים, כמה שנאמר בכל דבר ודבר,
ומהו הקרשים, מאותן העומדין ומיוחדין לכך. יעקב אבינו צפה ברוח הקדש ונטע ארזים במצרים,
וכשמת צוה לבניו להעלותם עמהם כשיצאו ממצרים, אמר להם, שעתיד הקב"ה לצוות אתכם
לעשות משכן במדבר מעצי שטים, ראו שיהיו מזומנים בידכם. הוא שיסד הבבלי בפיוט שלו טם
מטע מזורזים קורות בתינו ארזים, שנזדרזו להיות מוכנים בידם מקודם לכן:
acacia wood, upright: Heb. עֹמְדִים, estantivs in Old French,
upright, perpendicular. The length of the planks shall be perpendicular [to
each other] in the walls of the Mishkan. You shall not make the walls of
horizontal planks, so that the width of the planks will be along the height of
the walls, one plank [lying] upon [another] plank. — [from Jonathan, Yoma 72a]
עצי שטים עומדים: אישטנטיבי"ש בלעז [עומדות] שיהא אורך הקרשים
זקוף למעלה בקירות המשכן, ולא תעשה הכתלים בקרשים שוכבים להיות רוחב הקרשים לגובה הכתלים
קרש על קרש:
16. "Ten cubits [shall be] the length of each plank, and a
cubit and a half [shall be] the width of each plank. טז. עֶשֶׂר אַמּוֹת אֹרֶךְ
הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה רֹחַב הַקֶּרֶשׁ הָאֶחָד:
Ten cubits [shall be] the length of each plank: [From here] we
learn [that] the height of the Mishkan was ten cubits. — [from Shab. 92a]
עשר אמות ארך הקרש: למדנו שגבהו של משכן עשר אמות:
and a cubit and a half [shall be] the width: [From here] we
learn [that] the length of the Mishkan, [which corresponds to the] twenty
planks that were on the north[ern] and the south[ern sides] from east to west,
was thirty cubits.
ואמה וחצי האמה רחב: למדנו ארכו של משכן לעשרים קרשים, שהיו בצפון ובדרום
מן המזרח למערב, שלשים אמה:
17. "Each plank shall have two square pegs, rung like, one
even with the other; so shall you make all the planks of the Mishkan. יז.
שְׁתֵּי יָדוֹת לַקֶּרֶשׁ הָאֶחָד מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ כֵּן תַּעֲשֶׂה
לְכֹל קַרְשֵׁי הַמִּשְׁכָּן:
Each plank shall have two square pegs: He [Bezalel] would cut
one cubit high into the plank from the bottom in its center, and leave
one-fourth of its width on one side and one-fourth of its width on the other
side, and these [resulting projections] are [called] the square pegs. Half the
width of the plank was cut out in its center, (I.e., the plank, הַקֶּרֶשׁ,
refers to what remained after he cut out from both sides; then the width of a
cubit remained. The result is that half of the width of the plank in the middle
is a half cubit. This is what Rashi explained explicitly on Shab. 98-[i.e.,]
that in the center, the width of one-half cubit was cut out, and he [also] cut
out a quarter of a cubit on each side. Every square peg was a quarter of a
cubit wide, and the edge of each socket was a quarter of a cubit wide. Study
this thoroughly. Then [you will see] that Ramban’s complaint against Rashi will
disappear, and his astonishment will no longer be valid.) and he would insert
these square pegs into the sockets, which were hollow. And the sockets were one
cubit high, and forty of them were placed consecutively-one next to the
other-and the square pegs of the planks that were inserted into the hollow of
the sockets were cut out on three of their sides. The width of the cut [was] as
thick as the edge of the socket, so that the plank covered the entire top of
the socket. Otherwise, there would be a space between one plank and the next
plank equal to the thickness of the edge of the two sockets, which would then
separate them. This is the meaning of what is said: “And they shall be matched
evenly from below” (verse 24); i.e., he [Bezalel] shall cut out the sides of
the square pegs so that the boards shall join, one [plank exactly] next to the
other. — [from Baraitha Melecheth HaMishkan]
שתי ידות לקרש האחד: היה חורץ את הקרש מלמטה, באמצעו בגובה אמה, מניח
רביע רחבו מכאן ורביע רחבו מכאן, והן הן הידות, והחריץ חצי רוחב הקרש באמצע, ואותן
הידות מכניס בא-דנים שהיו חלולים, והא-דנים גבהן אמה ויושבים רצופים ארבעים זה אצל
זה, וידות הקרש, הנכנסים בחלל הא-דנים, חרוצות משלשת צדיהן, רוחב החריץ כעובי שפת האדן,
שיכסה הקרש את כל ראש האדן, שאם לא כן נמצא ריוח בין קרש לקרש כעובי שפת שני הא-דנים
שיפסיקו ביניהם, וזהו שנאמר (לקמן כד) ויהיו תאמים מלמטה, שיחרוץ את צדי הידות, כדי
שיתחברו הקרשים זה אצל זה:
rung-like: Heb. מְשׁוּלָּבֹת, [which means] made like the rungs
of a ladder, [i.e.,] separated from one another with their ends planed off to
be inserted into the openings of the sockets, like a rung that is inserted into
the hole of the upright [beams] of a ladder. — [from Baraitha Melecheth
HaMishkan]
משולבות: עשויות כמין שליבות סולם, מובדלות זו מזו ומשופין ראשיהם לכנס
בתוך חלל האדן כשליבה, הנכנסת בנקב עמודי הסולם:
one even with the other: One [square peg was] aligned opposite
the other so that their cut-away parts would be even, one with the measurement
of the other, so that of the two square pegs, one shall not be pulled [more]
toward the inside and one pulled [more] toward the outside of the thickness of
the plank, which was a cubit. The Aramaic translation of יָדוֹת is צִירִין,
hinges, because they resemble the hinges of a door, which are inserted into the
holes of the threshold.
אשה אל אחתה: מכוונות זו כנגד זו, שיהיו חריציהם שוים, זו כמדת זו,
כדי שלא יהיו שתי ידות זו משוכה לצד פנים וזו משוכה לצד חוץ בעובי הקרש שהוא אמה. ותרגום
של ידות צירין, לפי שדומות לצירי הדלת הנכנסים בחורי המפתן:
18. "And you shall make the planks for the Mishkan, twenty
planks for the southern side. יח. וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן
עֶשְׂרִים קֶרֶשׁ לִפְאַת נֶגְבָּה תֵימָנָה:
for the southern side: Heb. לִפְאַתנֶגְבָּה ךְתֵּימָנָה. [The
word לִפְאַת is derived from פֵּאָה, which usually means “corner.”] This [use
of the word] פֵּאָה is not an expression meaning “corner,” rather the whole
side is referred to as פֵּאָה, as the Targum [Onkelos] renders: לְרוּחַ עֵיבַר דָרוֹמָא,
to the side toward the south.
לפאת נגבה תימנה: אין פאה זו לשון מקצוע, אלא כל הרוח קרויה פאה, כתרגומו
לרוח עיבר דרומא:
19. "And you shall make forty silver sockets under the
twenty planks; two sockets under one plank for its two square pegs, and two
sockets under one plank for its two square pegs. יט. וְאַרְבָּעִים אַדְנֵי
כֶסֶף תַּעֲשֶׂה תַּחַת עֶשְׂרִים הַקָּרֶשׁ שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד
לִשְׁתֵּי יְדֹתָיו וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו:
20. "And for the second side of the Mishkan on the northern
side twenty planks. כ. וּלְצֶלַע הַמִּשְׁכָּן הַשֵּׁנִית לִפְאַת
צָפוֹן עֶשְׂרִים קָרֶשׁ:
21. "And their forty silver sockets: two sockets under one
plank and two sockets under one plank.
כא. וְאַרְבָּעִים אַדְנֵיהֶם כָּסֶף שְׁנֵי
אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד:
22. "And for the western end of the Mishkan you shall make
six planks. כב. וּלְיַרְכְּתֵי הַמִּשְׁכָּן יָמָּה תַּעֲשֶׂה שִׁשָּׁה קְרָשִׁים:
And for the…end of: Heb. וּלְיַרְכְּתֵי, a word meaning “end”
[in Hebrew, סוֹף], as the Targum [Onkelos] renders: וְלִסְיָפֵי. Since the
entrance [of the Mishkan] is in the east, [thus] the east[ern side] is called
the front and the west[ern side] the back. This is the reason it is [referred
to as] the end, because the front is the beginning.
ולירכתי: לשון סוף, כתרגומו ולסייפי, ולפי שהפתח במזרח, קרוי המזרח
פנים, והמערב אחורים, וזהו סוף, שהפנים הוא הראש:
you shall make six planks: Hence, nine cubits are the width [of
the Mishkan, since each plank is one and one-half cubits wide].
תעשה ששה קרשים: הרי תשע אמות רוחב:
23. "And you shall make two planks at the corners of the
Mishkan at the end. כג. וּשְׁנֵי קְרָשִׁים תַּעֲשֶׂה לִמְקֻצְעֹת
הַמִּשְׁכָּן בַּיַּרְכָתָיִם:
And you shall make two planks at the corners: One at the
northwestern corner and one at the southwestern corner. All eight planks were
in one row, but these two [in the corners] were not in the [interior] space of
the Mishkan. Only a half cubit from here [from one plank] and a half cubit from
there [from another plank] appear in the [interior] space, to complete its
width to [the total of] ten [cubits]. The [extra] cubit from here and the cubit
from there [i.e., of each corner plank] coincide with the cubits of the
thickness of the planks of the Mishkan on the north[ern] and the south[ern
sides], so that the corner would be even on the outside.
ושני קרשים תעשה למקצעת: אחד למקצוע צפונית מערבית ואחד למערבית דרומית,
כל שמונה קרשים בסדר אחד הן, אלא שאלו השנים אינן בחלל המשכן, אלא חצי אמה מזו וחצי
אמה מזו נראות בחלל להשלים רחבו לעשר, והאמה מזה והאמה מזה באות כנגד אמת עובי קרשי
המשכן, הצפון והדרום, כדי שיהא המקצוע מבחוץ שוה:
24. "And they shall be matched evenly from below, and
together they shall match at its top, [to be put] into the one ring; so shall
it be for both of them; they shall be for the two corners. כד. וְיִהְיוּ
תֹאֲמִם מִלְּמַטָּה וְיַחְדָּו יִהְיוּ תַמִּים עַל רֹאשׁוֹ אֶל הַטַּבַּעַת הָאֶחָת
כֵּן יִהְיֶה לִשְׁנֵיהֶם לִשְׁנֵי הַמִּקְצֹעֹת יִהְיוּ:
And they shall be matched evenly from below: All the planks must
be flush at the bottom, so that the thickness of the edges of the two sockets
should not form a gap to distance them [the planks] from one another. This is
what I [meant when I] explained that the hinges of the square pegs [according
to Yosef Hallel: the sides of the square pegs] should be cut out around their
sides, so that the width of the plank should protrude on its sides away from
the square pegs of the plank, [in order] to cover the edge of the socket, and
so [with] the plank next to it [as well]. Thus, the planks are found to be
flush with each other. [Each] corner plank in the western row was cut away in
the width, in [the part of] its thickness [aligned] opposite the cut-away
portion of the northern plank’s side, in order that the sockets should not
separate them.
ויהיו: כל הקרשים תואמים זה לזה מלמטה שלא יפסיק עובי שפת שני הא-דנים
ביניהם להרחיקם זו מזו. זהו שפרשתי (לעיל יז) שיהיו צירי הידות חרוצים מצדיהן, שיהא
רוחב הקרש בולט לצדיו חוץ ליד הקרש לכסות את שפת האדן, וכן הקרש שאצלו, ונמצאו תואמים
זה לזה. וקרש המקצוע שבסדר המערב חרוץ לרחבו בעביו כנגד חריץ של צד קרש הצפוני והדרומי,
כדי שלא יפרידו הא-דנים ביניהם:
and together they shall match: Heb. תַמִּים, like תְאוּמִים,
twins.
ויחדו יהיו תמים: כמו תואמים:
at its top: [The top] of the plank.
על ראשו: של קרש:
into the one ring: Every plank was cut away [a little] at the
top along its width. [There were] two cuts on its two sides [to contain] the
thickness of a ring. He [Moses] would insert them [the two planks] into one
ring, thus it [the plank] would match the plank next to it. As for these rings,
however, I do not know whether they were permanent or removable. On the corner
plank, the ring was in the thickness of the southern and northern planks, (It
appears that the words “the northern and the southern” belong further down, and
Rashi means to say that the northern and the southern [planks] and the top of
the corner plank in the western row were inserted into it [the ring]. What
Rashi writes that the ring was in the thickness of the plank means in the
thickness of the western plank. Give this some thought.) and the top of the
[other] corner plank of the western row was inserted into it [this ring],
resulting in the joining of the two walls.
אל הטבעת האחת: כל קרש וקרש היה חרוץ למעלה ברחבו שני חריצין בשני צדיו
כדי עובי טבעת, ומכניסו בטבעת אחת, נמצא מתאים לקרש שאצלו. אבל אותן טבעות לא ידעתי
אם קבועות הן אם מטולטלות. ובקרש שבמקצוע היה טבעת בעובי הקרש הדרומי והצפוני, וראש
קרש המקצוע שבסדר מערב נכנס לתוכו, נמצאו שני הכתלים מחוברים:
so shall it be for both of them: For the two planks at the
corners, for the plank at the [western] end of the north[ern side] and for the
[adjacent] western plank; so too for the two corners.
כן יהיה לשניהם: לשני הקרשים שבמקצוע, לקרש שבסוף צפון ולקרש המערבי
וכן לשני המקצועות:
25. "And there shall be eight planks and their silver
sockets, sixteen sockets two sockets under one plank and two sockets under one
plank. כה. וְהָיוּ שְׁמֹנָה קְרָשִׁים וְאַדְנֵיהֶם כֶּסֶף שִׁשָּׁה עָשָׂר
אֲדָנִים שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ
הָאֶחָד:
And there shall be eight planks: Those are the [same] ones
mentioned above: “you shall make six planks. And you shall make two planks at
the corners of the Mishkan at the end” (verses 22, 23) [thereby there were
eight planks on the western wall]. The following is the Mishnah concerning the
making of the order of the planks in the [Baraitha] Melecheth HaMishkan (ch.
1): He made the sockets hollow and he cut out the plank from below, one-fourth
from here and one-fourth from there, and the cut-away [area] was one half in
the middle. He made for it [the plank] two square pegs like sort of two legs (חֲמוּקִים).
I believe that the reading is: like sort of two חַוָּקִין, [which means] like
sort of two rungs of a ladder which are separated from one another, and planed
[in order] to be inserted into the hollow of the socket, like the rung, which
is inserted into the hole of the side of the ladder. This is the word מְשׁוּלָּבֹת,
[i.e.,] made like a sort of rung. He would insert them [the square pegs] into
the two sockets, as it is said: “two sockets…two sockets…” (verse 25), and he
would cut away the plank on top, [the width of] a finger from one side and [the
width of] a finger from the other side, and he would insert [the edges of the
two planks] into one golden ring so that they would not separate from one
another, as it is said: “And they shall be matched evenly from below, etc.”
(verse 24). This is [the wording of] the Mishnah [in Baraitha Melecheth
HaMishkan], and I presented its explanation above in the sequence of the
verses.
והיו שמנה קרשים: הם האמורים למעלה (פסוקים כב - כג) תעשה ששה קרשים
ושני קרשים תעשה למקצעות, נמצאו שמנה קרשים בסדר מערבי. כך שנויה במשנת מעשה סדר הקרשים
במלאכת המשכן (פרק א) היה עושה את הא-דנים חלולים, וחורץ את הקרש מלמטה רביע מכאן ורביע
מכאן, והחריץ חציו באמצע, ועשה לו שתי ידות כמין שני חמוקין ולי נראה שהגרסא כמין שני
חווקין, כמין שתי שליבות סולם המובדלות זו מזו ומשופות להכנס בחלל האדן כשליבה, הנכנסת
בנקב עמוד הסולם, והוא לשון משולבות, עשויות כמין שליבה, ומכניסן לתוך שני א-דנים,
שנאמר (פסוק יט) שני א-דנים ושני א-דנים, וחורץ את הקרש מלמעלה אצבע מכאן ואצבע מכאן
ונותן לתוך טבעת אחת של זהב כדי שלא יהיו נפרדים זה מזה, שנאמר (פסוק כד) ויהיו תואמים
מלמטה וגו'. כך היא המשנה, והפרוש שלה הצעתי למעלה בסדר המקראות:
26. "And you shall make bars of acacia wood, five for the
planks of one side of the Mishkan, כו. וְעָשִׂיתָ בְרִיחִם עֲצֵי שִׁטִּים חֲמִשָּׁה
לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד:
bars: Heb. בְרִיחִם, as the Targum [Onkelos] renders: עַבְּרִין,
and in Old French espar(re)s, cross-bars.
בריחם: כתרגומו עברין ובלעז אישבר"ש [מוטות]:
five for the planks of one side of the Mishkan: These five
[planks] were actually three, but the top and the bottom bars were made of two
segments-one [part] would penetrate until half of the wall, and the other one
would penetrate until half of the wall[’s length]. One [part of the bar] was
inserted into a ring from this [one] side, and this [other] one was inserted
into a ring on the other side until one [part of the bar] reached the other.
Thus, the top one [bar] and the bottom one [bar] were two, but actually they
were four. But the length of the middle one [bar] ran along the entire wall,
and penetrated from one end of the wall to its other end, as it is said: “And
the middle bar…shall [extend and] penetrate from one end to the other end”
(verse 28). The top and bottom ones [bars] had rings on the planks in which
they were to be inserted, two rings for every plank, attached in three places
within the ten cubits of the height of the plank-one part from the highest ring
to the top and one part from the lowest [ring] to the bottom. Each part was
one-fourth of the length of the plank, and [there] were two parts between one
ring and the other ring, so that all the rings would be aligned with the other.
The middle bar, however, had no rings, but the planks were pierced through
their thickness and it [the middle bar] was inserted into them by way of the
holes, which were aligned one opposite the other. This is [the meaning of] what
is said: “in the midst of the planks” (verse 28). The highest and lowest planks
on the north[ern] and the south[ern sides] were each fifteen cubits long, and
the middle one was thirty cubits long. This is [the meaning of] “from one end
to the other end” (verse 28), from east to west. [Regarding] the five bars on the
west: the top and bottom ones were six cubits long, and the middle one was
twelve [cubits] long, corresponding to the width of the eight planks. It is
explained this way in [the Baraitha] Melecheth HaMishkan (ch. 1).
חמשה לקרשי צלע המשכן: אלו חמשה שלשה הן, אלא שהבריח העליון והתחתון
עשוי משתי חתיכות, זה מבריח עד חצי הכותל וזה מבריח עד חצי הכותל, זה נכנס בטבעת מצד
זה וזה נכנס בטבעת מצד זה, עד שמגיעין זה לזה, נמצאו שעליון ותחתון שנים שהן ארבע,
אבל האמצעי ארכו כנגד כל הכותל ומבריח מקצה הכותל ועד קצהו, שנאמר (פסוק כח) והבריח
התיכון וגו' מבריח מן הקצה אל הקצה, שהעליונים והתחתונים היו להן טבעות בקרשים להכנס
לתוכן שתי טבעות לכל קרש, משולשים בתוך עשר אמות של גובה הקרש, חלק אחד מן הטבעת העליונה
ולמעלה וחלק אחד מן התחתונה ולמטה, וכל חלק הוא רביע אורך הקרש, ושני חלקים בין טבעת
לטבעת, כדי שיהיו כל הטבעות מכוונות זו כנגד זו. אבל לבריח התיכון אין טבעות, אלא הקרשים
נקובין בעוביין והוא נכנס בהם דרך הנקבים שהם מכוונין זה מול זה, וזהו שנאמר בתוך הקרשים.
הבריחים העליונים והתחתונים שבצפון ושבדרום אורך כל אחת חמישה עשר אמה, ובתיכון ארכו
שלשים אמה, וזהו מן הקצה אל הקצה, מן המזרח ועד המערב, וחמשה בריחים שבמערב אורך העליונים
והתחתונים שש אמות והתיכון ארכו שתים עשרה כנגד רוחב שמונה קרשים, כך היא מפורשת במלאכת
המשכן (פרק א):
27. "and five bars for the planks of the second side of the
Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the
westward end. כז. וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית
וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה:
28. "And the middle bar in the midst of the planks shall
[extend and] penetrate from one end to the other end. כח. וְהַבְּרִיחַ הַתִּיכֹן
בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן הַקָּצֶה אֶל הַקָּצֶה:
29. "And you shall overlay the planks with gold, and their
rings you shall make of gold as holders for the bars, and you shall overlay the
bars with gold. כט. וְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב וְאֶת
טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב בָּתִּים לַבְּרִיחִם וְצִפִּיתָ אֶת הַבְּרִיחִם זָהָב:
as holders for the bars: The rings that you shall make for them
shall be holders for the bars to enter [them].
בתים לבריחם: הטבעות, שתעשה בהן, יהיו בתים להכניס בהן הבריחים:
and you shall overlay the bars with gold: [This does] not [mean]
that the gold was attached onto the bars, for they [the bars] had no covering.
But he [Bezalel] attached something onto the plank akin to two tubes of gold,
something like two halves of a hollow reed, and he attached them to the rings
on both sides, their length filling the [entire] width of the plank from the
ring to one side and from it to the other side. The bar was inserted into it
[the tube], and from it into the ring, and from the ring into the second tubes.
Thus, the bars were found to be overlaid with gold when they were inserted into
the planks. These bars protruded to the outside [of the Mishkan]. [Thus] the
rings and the tubes were not visible within the Mishkan, but from the inside
the entire wall was unadorned. — [from Baraitha Melecheth HaMishkan with
Rashi’s interpretation]
וצפית את הבריחם זהב: לא שהיה הזהב מדובק על הבריחים, שאין עליהם שום
צפוי, אלא בקרש היה קובע כמין שני פיפיות של זהב כמין שני סדקי קנה חלול, וקובען אצל
הטבעות לכאן ולכאן ארכן ממלא את רוחב הקרש מן הטבעת לכאן וממנה לכאן והבריח נכנס לתוכו
וממנו לטבעת ומן הטבעת לפה השני, נמצאו הבריחים מצופין זהב, כשהן תחובין בקרשים, והבריחים
הללו מבחוץ היו בולטות והטבעות והפיפיות לא היו נראות בתוך המשכן אלא כל הכותל חלק
מבפנים:
30. "And you shall erect the Mishkan according to its
proper manner, as you will have been shown on the mountain. ל. וַהֲקֵמֹתָ
אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ בָּהָר:
And you shall erect the Mishkan: After it is completed, erect
it.
והקמת את המשכן: לאחר שיגמר הקימהו:
you will have been shown on the mountain: prior to this, for I
am destined to teach you and show you the order of its erection.
הראית בהר: קודם לכן, שאני עתיד ללמדך ולהראותך סדר הקמתו:
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Tehillim: 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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Tanya: Likutei Amarim, middle of Chapter 25
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, Shevat 28, 5774 · January 29, 2014
Likutei Amarim, middle of Chapter 25
וכיוצא באלו ממלחמות היצר ותחבולותיו, לקרר נפש האדם, שלא להפקיר ממונו
ובריאות גופו
and in similar matters that entail great effort where one must
struggle with the evil inclination and its wiles which seek to cool the ardor
of a man’s soul, claiming that he ought not dissipate his money in the case of
charity or his health in matters requiring physical exertion.
שלעמוד נגדו ולכבשו קרוב מאד אל האדם, כשישים אל לבו שלנצח היצר בכל
זה ויותר מזה, ולעשות הפכו ממש, קל מאד מיסורי מיתה, ה‘ ישמרנו
It is very easy for a person to resist and subjugate his nature
when he considers deeply that to conquer his nature in all the above and more,
and in fact to do the very opposite, i.e., to exert himself strenuously, both
bodily and financially, is much lighter suffering than death (May G‑d preserve us!).
ויסורי מיתה, ה’ ישמרנו, היה מקבל באהבה וברצון, שלא ליפרד מיחודו ואחדותו יתברך אפילו
לפי שעה, להשתחוות לעבודה זרה, חס ושלום
Yet he would lovingly and willingly have accepted the pain of
death (G‑d preserve
us!) so as not to be separated from G‑d’s unity and
oneness even for a moment by an act of idolatry, G‑d forbid.
For, as mentioned earlier, every Jew would sacrifice his life
rather than practice idolatry, since he knows that it represents separation
from G‑d.
וכל שכן שיש לו לקבל באהבה וברצון כדי לדבקה בו לעולם ועד
Certainly, then, he ought to accept lovingly and willingly the
comparatively minor pain of exerting himself in the performance of the mitzvot
in order to bind himself to G‑d with an
eternal bond.
There is a twofold a fortiori argument here. Firstly, performing
a mitzvah actively binds man to G‑d, as opposed
to refraining from idolatry, which merely prevents separation from Him.
Secondly, the bond effected by the mitzvah is an eternal one, as opposed to the
temporary separation from G‑d caused by
idolatry. Now if one would sacrifice his life to refrain from idolatry, how
much more so ought he accept whatever hardships are entailed by fulfilling the
mitzvot, since their performance has both these gains that are not found in the
rejection of idolatry.
The Alter Rebbe now goes on to explain how mitzvot effect an
eternal bond with G‑d.
דהיינו כשיעשה רצונו יתברך בעבודה זו, יתגלה בה פנימית רצון העליון
בבחינת פנים וגילוי רב, ולא בהסתר כלל
For by fulfilling G‑d’s Will
through this service despite the exertion involved, the innermost Divine Will
will be revealed in it — internally as opposed to “surrounding” it or
“hovering” over it from above, and very manifestly, without any obscurity
whatever.
As explained in ch. 23, the mitzvot represent G‑d’s innermost Will, and when one performs them, this Will stands
completely revealed.
וכשאין שום הסתר פנים ברצון העליון, אזי אין דבר נפרד כלל וכלל, להיות
יש ודבר בפני עצמו
Now, when there is no “concealment of the Countenance” of the
Divine Will, nothing is at all separate from G‑dliness,
having an independent and separate identity of its own.
For, as explained in chs. 22 and 24, no created being can
possibly consider itself separate from G‑d unless the
Divine Will is concealed from it. Since the inner aspect of this Will stands
revealed in one’s performance of a mitzvah, it does not permit any sense of
separation.
ולזאת תהיינה נפשו האלקית והחיונית ולבושיהן כולן מיוחדות בתכלית היחוד
ברצון העליון ואור אין סוף ברוך הוא כנ״ל
Thus his soul i.e., the soul of the person performing the
mitzvah, both the divine and the animating souls, and their “garments” of
thought, speech, and action, will be united in perfect unity with the Divine
Will and with the infinite light of G‑d, blessed be
He, as explained above.
This details how the mitzvot effect a bond between man and G‑d. The Alter Rebbe will now go on to explain why this bond is
eternal.
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Rambam:
• Sefer Hamitzvos:
P73, P10
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3
chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is
repeated a few days consecutively while the exploration of the same Mitzvah
continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus
5:5.
One who has sinned is obligated to verbally confess and say,
"Please, G‑d, I have
sinned by doing..." The individual should then elaborate to the best of
his ability and ask G‑d for
atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a
sin-offering to attain forgiveness, he was still required to orally confess his
sin. The same for those who were guilty of capital offenses, they were asked to
confess their sin prior to their execution.
The 73rd mitzvah is that we are commanded to verbally
acknowledge the sins we have committed before G‑d (exalted be
He), when we come to doteshuvah (to repent).1 This is vidui (verbal
confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed
and done ..." One should elaborate verbally and ask for atonement on this
transgression with all the eloquence at his command.
You must understand that even for those sins which require one
to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby
receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A
man or woman who does any sin against his fellow man, ... must recite vidui on
their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it
is written,6 'he must recite vidui [on it] for the sin that he has committed,'
we learn that one must recite vidui for a sin. Since the verse adds ['he must
recite vidui] on it,' we learn that the vidui must be said when the animal is
still alive, rather than after it has been slaughtered. However, from this we
may derive the necessity of reciting vidui only for the transgression of an
impure person entering the Temple."
G‑d's7 statement
(exalted be He) This verse — "he must recite vidui on it for the sin that
he has committed" — is written in parshas Vayikra regarding an impure
person entering the Temple or eating sanctified food, and the other related
cases we mentioned previously.8 Therefore, the Mechilta says that the only
obligation of vidui to be derived from this verse is for an impure person who
has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other
mitzvos? From the verse, 'Speak to the Israelites: ... they must recite
vidui...' How do we know that even those punishable by death and by kares must
recite vidui? From the expression, 'their sins.' The expression, 'any of their
sins,'10 comes to include [the necessity of vidui] for any prohibition. The
expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin
against his fellow man,' comes to include any interpersonal transgression, such
as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes
guilty of a crime,' comes to include those who are punishable by death — that
all the above are obligated to recite vidui. One might think that one who is
executed due to false testimony [must also recite vidui] — however, the verse
only says, 'And he becomes guilty of a crime.' " This means that the
individual must recite vidui only if he knows that he sinned, not if he was
convicted by false testimony.11
It has therefore been explained to you that one must recite
vidui for all categories of sin — more severe and less severe, and even
positive mitzvos.
However, since this commandment, "They must recite
vidui," is mentioned together with the obligation to bring the appropriate
sacrifice, one might think that vidui is secondary to the sacrifice, rather
than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui
applies only when bringing a sacrifice. How do we know that it applies even
when no sacrifice is brought? This we learn from the statement, 'Speak to the
Israelites ... they must recite vidui.'12 We still only know of the obligation
of vidui in Israel. How do we know it applies even in exile? This we learn from
what Daniel said, 'They will then recite vidui for their sins and the sins of
their fathers,'13 and from the verse, 'To You, G‑d, there is
charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct
mitzvah for itself; and that it is obligatory for anyone who commits any type
of sin, whether in Israel or outside of Israel, whether or not accompanied by a
sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their
sins that they have committed."
The Sifri also explains the verse in this way: " 'And he
must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last
chapter of tractate Kippurim [Yoma].
FOOTNOTES
1. This statement seems
to imply that technically there is no mitzvah to do teshuvah, but rather when
one does decide to do teshuvah, there is the mitzvah of vidui. However, in
Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for
the sinner to do teshuvah before G‑d and recite
vidui." This indicates that teshuvah itself is part of the mitzvah. See
Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2. See Kapach edition,
5731, note 10, who explains that there is no obligation to say any specific
words (e.g., "I have sinned," etc.).
3. Previously in Sefer
Hamitzvos. See numerical list in Introduction.
4. Num. 5:6-7.
5. The commentaries
comment that our version of the Mechilta does not have this passage; rather it
is found in Sifri Zuta.
6. Lev. 5:5.
7. The Rambam interrupts
his quoting of the Mechilta in order to explain.
8. P72. The other
transgressions which require the same type of sacrifice are 1) uttering a false
oath to perform (or to refrain from) a certain action, and 2) uttering a false
oath that one has no testimony to offer for a judicial proceeding.
9. The Rambam continues
by quoting the rest of the Mechilta.
10. Although this exact
expression does not appear in the verse, evidently it refers to the similar
expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note
18. However, see Chinuch, Mitzvah 364.
11. This is the opinion of
the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even
such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that
otherwise, every convict will refuse to recite vidui in order to prove his
innocence.
12. Perhaps the meaning of
this proof is that in this passage, the sacrifice is mentioned only in passing
("in addition to the atonement ram," Num. 5:8), unlike the passage in
Lev. 5.
13. Lev. 26:40. This
speaks of a time when the Jewish people will be outside Israel, as stated in
verse 33, "I will scatter you among the nations," and verse 39,
"Those of you who survive in the land of your enemies ... they will then
say vidui ..."
14. Daniel 9:7. This vidui
was uttered outside of Israel.
Positive Commandment 10
The Shema
"And you shall talk of them ... when you lie down and when
you rise up"—Deuteronomy 6:7.
We are commanded to recite the Shema twice daily: morning and
night. Women are not obligated in this time-bound mitzvah.
The 10th mitzvah is that we are commanded to recite the Shema1
daily, both in the evening and in the morning.
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall speak of
them when you sit in your house [and when you walk on the road, when you lie
down and when you rise.]"
The details of this mitzvah have been explained in the tractate
Berachos. There3 it is explained that reciting Shema is a Biblical
requirement.4
The Tosefta5 explains [regarding the mitzvah of prayer]:
"Just as the Torah established the time for reciting Shema, so our Sages
established a time for prayer." The meaning of this statement is as
follows: Although prayer itself is ordained by the Torah, as explained above,6
the set times for prayer are not. The Sages established the times for prayer.
This is also the meaning of the statement,7 "The prayers were established
to correspond to the tamid sacrifices."8 This means that the Sages
established the times of prayer to correspond to the times of the sacrifices.9
Women are not obligated in this mitzvah.
FOOTNOTES
1. Deut. 6:4.
2. Deut. 6:7.
3. Berachos 21a.
4. The Rambam brings this
to prove that this mitzvah, since it is Biblical in origin, counts among the
613.
5. Berachos, beginning of
Ch. 3.
6. P5.
7. Berachos 26a.
8. See P39.
9. These passages prove
that not only is the recital of Shema itself ordained by the Torah, but that
the times are also ordained by the Torah. This makes reciting Shema a mitzvah
she'ha'zman groma — a mitzvah connected with a set time — from which women are
exempt. See Yad HaLevi on Sefer Hamitzvos, P10, note 1.
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• 1 Chapter: Kelim Chapter 13
Chapter 13
Halacha 1
In several places, we have already
explained that an earthenware container contracts impurity only from its inner
space or when moved by a zav.
In contrast, all other keilim contract impurity when touched by
impurity, but if impurity enters their inner space without touching them, they
remain pure.
Thus what makes an earthenware
container impure leaves other keilim pure. And what makes other keilim impure, leaves an earthenware
container pure, for an earthenware container contracts impurity only from its
inner space, asLeviticus 11:33 states: "Any earthenware
container into whose inner space one of these will fall." It contracts
impurity from its inner space and not from its outer side.
Halacha 2
Just as it contracts impurity from its
inner space, so too, it imparts impurity to food and liquids from its inner
space. What is implied?
When food and/or liquids enter the
inner space of an earthenware container that contracted impurity, they contract
impurity even though they never touched, as ibid. states: "Everything inside it
shall contract impurity." Other impurekeilim do not impart impurity to an impure k'li unless they touch it.
. states: "Everything inside it
shall contract impurity." Other impurekeilim do not impart impurity to an impure k'li unless they touch it.
Halacha 3
An earthenware container does not
impart impurity to keilim - whether earthenware keilim or other keilim - through their entry into its inner
space.
What is implied? When there is a large
earthenware container with other containers in it and impurity enters its inner
space, it contracts impurity, but all the containers inside of it remain pure.
If there also were liquids inside of them, the liquids contract impurity
because of their presence within the inner space of the large container and
they then impart impurity to the smaller containers. It is as the smaller
containers say: "The one that imparted impurity to you did not impart
impurity to me, but you imparted impurity to me."
Halacha 4
When impure liquids touch only the
outer surface of an earthenware container, its outer surface contracts impurity
like other keilim.
When does the above apply?
When it is a container that has inner space. If, however, it is an implement
that does not have inner space and impure liquids touch it, it is pure. For the
outer surface of any earthenware k'li that does not have inner space does
not contract impurity from liquids.
?
When it is a container that has inner space. If, however, it is an implement
that does not have inner space and impure liquids touch it, it is pure. For the
outer surface of any earthenware k'li that does not have inner space does
not contract impurity from liquids.
If foods or liquids touch the outer
surface of an impure earthenware container, they are impure. Earthenware
containers and other keilim are governed by the same laws in this
context. For when foods or liquids touch any impure utensil whether on its
inner surface or its outer surface, they contract impurity.
Halacha 5
The same laws that apply when impurity enters the inner space
of an earthenware container apply when one turns it over, covering impurity
that is lying on the ground and serving as a tent over it, for the impurity is
within its inner space. According to the Oral Tradition, it was taught that the
phrase, ibid., "into whose inner space"
also includes containers that serve as tents.
when impurity enters the inner space
of an earthenware container apply when one turns it over, covering impurity
that is lying on the ground and serving as a tent over it, for the impurity is
within its inner space. According to the Oral Tradition, it was taught that the
phrase, ibid., "into whose inner space"
also includes containers that serve as tents.
Halacha 6
When there is a pit with the carcass
of a crawling animal inside of it and an earthenware container is turned over
the pit, it does not contract impurity. For the phrase "Within its inner
space" implies that the impurity itself must enter its inner space.
For this reason, if the carcass of a
crawling animal is found beneath the earth below an oven, the oven is pure, for
we assume that it was alive when it fell into the pit and it died while in that
pit. Similarly, if a needle or a ring is found beneath the earth below an oven,
the oven is pure even though any keilim that are found are considered impure,
as we explained. For we assume that thekeilim were there before the oven was placed
there and the oven was built over them without them having fallen inside of it.
If these keilim were found in the ash removed from the
oven, the oven is impure, because there is nothing on which the person can base
a supposition for leniency.
The following laws apply if these keilim were found in the earth below an oven;
they were visible, but did not enter the inner space of the oven. If when one
bakes dough, they will touch it, the oven is impure as if they were within its
inner space. If not, the oven is pure as if they were beneath the earth below
it. Concerning what type of dough was this said? An ordinary dough that was
neither overly soft, nor overly firm.
if these keilim were found in the earth below an oven;
they were visible, but did not enter the inner space of the oven. If when one
bakes dough, they will touch it, the oven is impure as if they were within its
inner space. If not, the oven is pure as if they were beneath the earth below
it. Concerning what type of dough was this said? An ordinary dough that was
neither overly soft, nor overly firm.
Halacha 7
The following laws apply if the carcass of a crawling animal
was found in the eye of an oven, the eye of a range for two pots, or the eye of
a range for one pot. If the crawling animal was within the inner edge of the
hole or further toward the outside, the oven or range is pure, because it did
not enter the inner space of the oven or the range. Instead, it is suspended
below the thickness of its walls. The oven or the range is pure even if an
olive-sized portion of a human corpse is found in that place unless the opening
of the eye is a handbreadth. In the latter instance, the oven would be impure
because a hole of that size brings impurity to the inner space of the oven, as
explained with regard to the impurity of a human corpse.
if the carcass of a crawling animal
was found in the eye of an oven, the eye of a range for two pots, or the eye of
a range for one pot. If the crawling animal was within the inner edge of the
hole or further toward the outside, the oven or range is pure, because it did
not enter the inner space of the oven or the range. Instead, it is suspended
below the thickness of its walls. The oven or the range is pure even if an
olive-sized portion of a human corpse is found in that place unless the opening
of the eye is a handbreadth. In the latter instance, the oven would be impure
because a hole of that size brings impurity to the inner space of the oven, as
explained with regard to the impurity of a human corpse.
Halacha 8
When the carcass of a crawling animal
is found in the place where wood is placed, if it is found from the inner edge of
the range and further outward, the range is pure. If it is found in the place
where the bath attendant sits or the dyer sits, or the place where those who
cook olives sit, everything is pure.
Halacha 9
Neither an oven, a range, nor other
places of cooking contract impurity unless the impurity is found from the
sealing and inward.
Halacha 10
There are earthenware containers from
which homeowners drink water that have an earthenware screen in their center and
projections like a comb above that screen. It is called a tzirtzur. If impurity entered
the space enclosed by the comb above the screen, the entire k'li is impure, for this is "the inner
space" of this container.
Halacha 11
The following laws apply when there is an earthenware container
that has three walls, one further inside than the other. If the interior wall
was the highest and impurity entered its inner space, all foods and liquids
that are in the space between the inner wall and middle wall or the outer wall
are pure. If the middle wall was the highest and its inner space became impure,
the area from this wall inward is impure. The area outside of it is pure. If
the exterior wall was the highest and its inner space became impure, everything
is impure. If the walls are of the same height, any enclosure whose inner space
contracts impurity is impure and the remainder are pure.
when there is an earthenware container
that has three walls, one further inside than the other. If the interior wall
was the highest and impurity entered its inner space, all foods and liquids
that are in the space between the inner wall and middle wall or the outer wall
are pure. If the middle wall was the highest and its inner space became impure,
the area from this wall inward is impure. The area outside of it is pure. If
the exterior wall was the highest and its inner space became impure, everything
is impure. If the walls are of the same height, any enclosure whose inner space
contracts impurity is impure and the remainder are pure.
Halacha 12
If several frying pans are placed one
inside the other and their rims are of the same height, should the carcass of a
crawling animal be found in the uppermost frying pan or the lowest one, the
frying pan containing the carcass is impure and the other frying pans and the
food inside of them are pure.
If all of the frying pans had a hole
that would allow liquid to seep in and the carcass was in the uppermost one,
all of the foods and liquids in all the frying pans are impure, because the
impurity is considered in the inner space of all of them, as will be explained.
If the impurity was in the bottom one, it is impure and all the others are
pure, because the carcass of the crawling animal did not enter the inner space
of the uppermost one and the rim of the lowest one is not higher than it, so
that it would impart impurity to all the food and liquids contained in it.
If the carcass was located in the
uppermost one and the rim of the lower one was higher, the uppermost one is
impure, because the carcass is located within it. Similarly, the bottom one is
impure, because its rim is higher and thus the carcass is in its inner space.
The remainder of the frying pans that are located in the bottom one are pure,
because an earthenware container does not impart impurity to other keilim inside of it. If there was liquid that
could be felt between the frying pans, any pan that has liquid on it contracts
impurity. For the liquid contracts impurity because of its presence in the
inner space of the bottom pan whose edges extend above the higher pan. It then
imparts impurity to the pan that it touches.
Halacha 13
When an earthenware tabletop had bowls
attached to it from the time that it was initially made, although it is all a
single k'li, if one bowl
contracts impurity, they all do not contract impurity. If the table top has an
upraised border, all of the bowls are considered in its inner space. Thus if
one contracts impurity, they all become impure. Similar laws apply to an earthenware spice box and a
split inkwell that are made in analogous manner.
to an earthenware spice box and a
split inkwell that are made in analogous manner.
Halacha 14
When one of the compartments of a
wooden spice box contracts impurity from liquids, the remainder of its
compartments do not contract impurity. If it has an upraised border and thus
all of the compartments are considered within its inner space and one of them
contracts impurity from liquids, they all contract impurity, for it is
considered as a single container and when the inner space of a container
contracts impurity from liquids, the entire container becomes impure.
If the compartments were attached to
it by nails, they are considered as joined both with regard to contracting
impurity and with regard to sprinkling the ashes of the red heifer. If they are
merely wedged together, they are considered as joined with regard to
contracting impurity, but not with regard to sprinkling the ashes of the red
heifer. If the compartments could be easily removed and returned, they are not
considered as joined, neither with regard to contracting impurity, nor with
regard to sprinkling the ashes of the red heifer.
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• 3 Chapters: Teshuvah Chapter Ten, Kri'at Shema Chapter One,
Kri'at Shema Chapter Two
Chapter Ten
Halacha 1
A person should not say: "I will
fulfill the mitzvot of the Torah and occupy myself in its wisdom in order to
receive all the blessings which are contained within it or in order to merit
the life of the world to come."
"[Similarly,] I will separate
myself from all the sins which the Torah warned against so that I will be saved
from all the curses contained in the Torah or so that [my soul] will not be cut
off from the life of the world to come."
It is not fitting to serve God in this
manner. A person whose service is motivated by these factors is considered one
who serves out of fear. He is not on the level of the prophets or of the wise.
The only ones who serve, God in this
manner are common people, women, and minors. They are trained to serve God out
of fear until their knowledge increases and they serve out of love.
Halacha 2
One who serves [God] out of love
occupies himself in the Torah and the mitzvot and walks in the paths of wisdom
for no ulterior motive: not because of fear that evil will occur, nor in order
to acquire benefit. Rather, he does what is true because it is true, and
ultimately, good will come because of it.
This is a very high level which is not
merited by every wise man. It is the level of our Patriarch, Abraham, whom God
described as, "he who loved Me," for his service was only motivated
by love.
God commanded us [to seek] this rung
[of service] as conveyed by Moses as [Deuteronomy 6:5]
states: "Love God, your Lord.'' When a man will love God in the proper
manner, he will immediately perform all of the mitzvot motivated by love.
Halacha 3
What is the proper [degree] of love?
That a person should love God with a very great and exceeding love until his
soul is bound up in the love of God. Thus, he will always be obsessed with this
love as if he is lovesick.
[A lovesick person's] thoughts are never
diverted from the love of that woman. He is always obsessed with her; when he
sits down, when he gets up, when he eats and drinks. With an even greater
[love], the love for God should be [implanted] in the hearts of those who love
Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: "Love God...] with all
your heart and with all soul."
This concept was implied by Solomon [Song of Songs 2:5] when he stated, as a
metaphor: "I am lovesick." [Indeed,] the totality of the Song of
Songs is a parable describing [this love].
Halacha 4
The Sages of the previous generations
declared: Should one say: "I will study Torah in order that I become
wealthy, in order that I be called a Rabbi, or in' order that I receive reward
in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful
to observe My commandments...] to love God; [implying] that all that you do
should only be done out of love.
The Sages also said: [Psalms 112:1 instructs:]
"Desire His commandments greatly." [Desire His commandments] and not
the reward [which comes from] His commandments.
In a similar manner, the great Sages
would command the more understanding and brilliant among their students in
private: "‘Do not be like servants who serve their master [for the sake of
receiving a reward].’ Rather, since He is the Master, it is fitting to serve
Him;" i.e., serve [Him] out of love.
Halacha 5
Anyone who occupies himself with the
Torah in order to receive reward or in order to protect himself from
retribution is considered as one who is not occupied for the God's sake.
[In contrast,] anyone who occupies
himself with it, not because of fear, nor to receive a reward, but rather
because of his love for the Lord of the entire earth who commanded it, is one
who occupies himself for God's sake.
Nevertheless, our Sages declared: A
person should always occupy himself with the Torah even when it is not for
God's sake for out of [service which is not intended] for God's sake will come
service that is intended for God's sake.
Therefore, when one teaches children,
women, and most of the common people, one should teach them to serve out of
fear and in order to receive a reward. As their knowledge grows and their
wisdom increases, this secret should be revealed to them [slowly,] bit by bit.
They should become accustomed to this concept gradually until they grasp it and
know it and begin serving [God] out of love.
Halacha 6
It is a well-known and clear matter
that the love of God will not become attached within a person's heart until he
becomes obsessed with it at all times as is fitting, leaving all things in the
world except for this. This was implied by the command [Deuteronomy 6:5: "Love God, your Lord,]
with all your heart and all your soul.
One can only love God [as an outgrowth]
of the knowledge with which he knows Him. The nature of one's love depends on
the nature of one's knowledge! A small [amount of knowledge arouses] a lesser
love. A greater amount of knowledge arouses a greater love.
Therefore, it is necessary for a
person to seclude himself in order to understand and conceive wisdom and
concepts which make his creator known to him according to the potential which
man possesses to understand and comprehend as we explained in Hilchot Yesodei HaTorah.
Blessed be God who grants assistance.
This concludes the first book, the Book of Knowledge, with the help of the
Almighty. The amount of chapters in this book are 46:
Hilchot Yesodei HaTorah - 10 chapters.
Hilchot De'ot - 7 chapters.
Hilchot Talmud Torah - 7 chapters.
Hilchot Avodat Kochavim - 12 chapters.
Hilchot Teshuvah - 10 chapters.
Chapter One
THE BOOK OF THE LOVE [OF GOD]
"Oh, how I love Your Torah. It is what I discuss the entire day." (Psalms 119:97)
"Oh, how I love Your Torah. It is what I discuss the entire day." (Psalms 119:97)
Halacha 1
We [are obligated to] recite the Shema twice daily - in the evening and in
the morning - as [Deuteronomy 6:7] states: "...when you lie
down and when you rise" - i.e., when people are accustomed to sleep - this
being the night - and when people are accustomed to rise, this being daytime.
Halacha 2
And what is it that one recites? These
three sections:
"Hear O Israel..." (Deuteronomy 6:4-9),
"And if you will listen..." (Deuteronomy 11:13-21),and
"And God said..." (Numbers 15:37-41).
"And if you will listen..." (Deuteronomy 11:13-21),and
"And God said..." (Numbers 15:37-41).
We begin with the section of
"Hear O Israel" since it contains [the concept of] the unity of God,
[the commandment of] loving Him and the study of Torah, it being a fundamental
principle upon which everything is based.
After it, [we read] "And if you
will listen...," since it contains the imperative to fulfill the rest of
the commandments, and finally the portion of tzitzit,
since it also contains the imperative of remembering all the commandments.
Halacha 3
The commandment of tzitzit is not obligatory at night.
Nevertheless, we recite [the section describing] it at night because it
contains mention of the exodus from Egypt.
We are commanded to mention the exodus
both during the day and at night as [Deuteronomy 16:3]
states: "In order that you shall remember the day of your leaving the land
of Egypt all the days of your life."
Reading these three sections in this
order constitutes the recitation of theShema.
Halacha 4
When reciting the Shema, after completing the
first verse, one says quietly "Blessed be the name of the glory of His
Kingdom forever." He then continues to read the first section in its
normal fashion: "And you shall love God, your Lord..."
Why do we read it in this fashion? It
is our tradition that when the patriarch, Jacob, gathered all his sons together
in Egypt close to his death, he commanded and urged them regarding the Unity of
God and the path of God upon which Abraham and Isaac, his father, had tread.
He asked them: "My sons, perhaps
there are dregs among you, one who does not stand with me in the Unity of
God?" This is comparable to the manner in which Moses, our teacher, said
to us: "Lest there be among you a man or woman [whose heart turns this day
from God...]" (Deuteronomy 29:17).
They all answered and said:
"Listen, Israel, God is our Lord, God is One," i.e., listen to us,
Israel, our father, God is our Lord, God is One.
The wise elder responded:
"Blessed be the Name of the Glory of His Kingdom forever." Therefore,
the Jews are accustomed to utter the praise that Israel, the wise elder,
uttered after this verse.
Halacha 5
Blessings are recited before and after Kri'at Shema. In the day, one
recites two blessings before it and one after it. At night, one recites two
blessings before and two blessings after it.
Halacha 6
The first blessing preceding [the Shema] in the day [begins:
"Blessed are You, God...], the One who forms the light and creates
darkness,..." The second blessing [begins with]: "With everlasting
love, You have loved us..."
[The Shema]
is followed by [the section beginning] "True and certain..."
The first blessing preceding [the Shema] at night [begins:
"Blessed are You, God...], the One who brings the evening,..." and
the second [begins] "With everlasting love, You have loved Your people
Israel." The first blessing after [the Shema]
is [the section begining] "True and faithful..." and the second
[begins] "Lay us down..."
Halacha 7
The first blessing preceding [the Shema], both in the day and at
night, begins "Blessed [are You, God, our Lord...]" and concludes
"Blessed [are You, God]..." The rest of the blessings all conclude
with "Blessed [are]...," but do not begin "Blessed [are]..."
These blessings and all the rest of
the blessings familiar to the Jewish people were instituted by Ezra, the
scribe, and his court. One may not detract from them or add to them.
In every instance that they decreed to
conclude with "Blessed...," one may not omit this conclusion. Where
they decreed not to conclude [with "Blessed..."], one may not
conclude with it. Where they decreed not to begin with "Blessed," one
may not begin with it. Where they decreed to begin [with
"Blessed..."], one may not omit it.
The general principle is that anyone
who deviates from the set form of blessings established by the Sages is
mistaken and must recite the blessing again in its proper form.
Anyone who does not say [the paragraph
of] "True and certain..." in the morning prayer or [the paragraph of]
"True and faithful..." in the evening prayer does not fulfill his
obligation.
Halacha 8
One who recites the second blessing
before the first, whether in the day or at night, or whether the transposed
blessings are recited before or after Kri'at
Shema, fulfills his obligation, since there is no absolute order to the
blessings.
A person who begins with "...the
One who forms the light..." and concludes with "...the One who brings
the evenings" in the morning prayer does not fulfill his obligation.
Were he to begin with "...the One
who brings the evenings" and conclude with "...the One who forms the
light", he would fulfill his obligation. Were he to begin with
"...the One who brings the evenings" ...and conclude with "...the
One who forms the light" in the evening, he would not fulfill his
obligtation.
If he begins with "...the One who
forms light" and concludes with "...the One who brings the
evenings" - he fulfills his obligation since all blessings are defined by
their conclusions.
Halacha 9
When is the [proper] time for the
recitation of Shema at night? The commandment [starts] from the time of the
appearance of the stars...
A person who transgresses and delays
fulfills his obligation if he recites [the Shema] before dawn. [The Sages
established the limit] of midnight only in order to distance us from negligent
wrongdoing.
Halacha 10
One who reads the Shema [of the night] after dawn, [but]
before sunrise, does not fulfill his obligation unless he was unavoidably
detained - e.g., drunk or sick, or in a similar situation. A person who was so
detained and reads [the Shema]
at this time does not recite [the blessing of] "Lay us down."
Halacha 11
When is the proper time [for the
recitation of the Shema]
during the day? The commandment is that one should start to read before sunrise
in order to conclude and recite the last blessing with the sunrise. This
measure [of time] is one-tenth of an hour before the sun rises.
A person who delays and reads the Shema after the sun rises fulfills his
obligation, for the proper time is until the end of the third hour of the day
for one who transgresses and delays.
Halacha 12
One who is overhasty and recites the Shema of the morning prayers after dawn,
even though he finishes before sunrise, fulfills his obligation. In
extraordinary circumstances - e.g., one who rises early in order to travel -
one may recite it at the outset from dawn.
Halacha 13
One who recited [the Shema] after [the end of] the
third hour, even if he was unavoidably detained, does not fulfill his
obligation to recite the Shema at its proper time. He can be compared
to one who studies Torah.
He should recite the blessings
preceding it and after it all day, even if he delays and recited it after [the
end of] the third hour.
Commentary Halacha 1
We [are obligated to] recite the Shema
twice daily, in the evening and in the morning - as [Deuteronomy 6:7] states: "...when you
lie down and when you rise" - In Sefer HaMitzvot (Positive Commandment 10), the Rambam
mentions the beginning of this verse, ודברת בם... (And you shall speak of
them...) as the source for the mitzvah of Kri'at
Shema.
Nevertheless, his statements in this
halachah do not necessarily represent a change of mind. Here, the Rambam is not
interested in the actual source for the mitzvah itself (which is the case in Sefer HaMitzvot), but in
stating our obligation to recite the Shema twice daily, once at night and once in
the daytime. This is derived from the end of the verse, as mentioned by the
Rambam.
in the evening and in the morning - The obligation to recite the Shema at night is mentioned first both in the
Mishnah,Berachot 1:1 and
here in theMishneh Torah, following the pattern mentioned in the verse
quoted above: "...when you lie down and when you rise."
Berachot 3a understands this order as parallel to the
creation of the world itself which began: ויהי ערב ויהי בקר (And then there was
night and there was day...,Genesis 1:5). (See
also the Rambam's commentary on the Mishnah, Berachot1:1.)
i.e., when people are accustomed to
sleep - this being the night - and when people are accustomed to rise - this
being daytime. - The Mishnah (Berachot10b) records a disagreement
between the school of Shammai and the school of Hillel regarding the laws
derived from the verse: "... and when you lie down and when you
rise."
Both agree that the Shema is recited twice daily, once at night
and once in the morning. However, based on the above verse, Beit Shammai obligates one to recline while
reciting Kri'at Shema at night, and to stand while reciting
it in the morning. Beit Hillel holds that the verse simply
establishes the general times at which the Shema is recited, as stated by the Rambam in
this halachah; i.e., at the time that people sleep and at the time that they
are accustomed to wake up.
Commentary Halacha 2
And what is it that one recites? - There are various opinions as to what
constitutes the positive commandment of Kri'at
Shema. Sefer HaChinuch(Commandment
419) states clearly that the Torah obligates us to read only the first verse of
the Shema - i.e., Shema Yisrael. The reading of
the rest of the three sections was instituted by the Sages.
Rabbenu Yonah understands that the
whole first section constitutes the Torah obligation. (See Beit Yosef, Orach Chayim 63 at the end.) There is also an
opinion that the obligation to recite the first two sections originates in the
Torah. (See Shulchan Aruch
HaRav, Orach Chayim 58.)
However, in practice, everyone ultimately agrees that one must recite all three
sections mentioned by the Rambam in this halachah (Berachot 13a).
These three sections: "Hear O
Israel..." (Deuteronomy 6:4-9), "And if you will
listen..." (Deuteronomy 11:13-21) and "And God
said..." (Numbers 15:37-41). - For, as explained, each of these
paragraphs contains fundamental concepts central to the Jewish faith.
Note Sefer
HaChinuch (Commandment 420)
who quotes the Rambam, not to explain the order of Kri'at Shema, but rather to
clarify why the Sages included these three sections in the Shema.
we begin with the section of
"Hear O Israel..." - Berachot 13a, 14b, offers two different
explanations regarding the order of Kri'at
Shema. The Rambam, however, does not quote either explicitly, but rather
seems to suggest his own reason.
The Kessef
Mishneh holds that the Rambam's
explanation of the order of the first two sections, "Hear O Israel"
and "And if you will listen," is in fact consistent with the Mishnah
in Berachot 13a. Regarding the last section, the
Rambam desired to supply us with both the reason for its inclusion and its
placement after the second section (even though the third section precedes it
in the Torah itself).
since it contains [the concept of] the
unity of God - The statement
"God is our Lord, God is one" implies not only that there is only one
God, but all creation is one with Him. See Shulchan
Aruch, Orach Chayim 61:6.
[the commandment of] loving Him - "And you shall love God, your
Lord, with all your heart, with all your soul and with all your strength" (Deuteronomy 6:5).
the study of Torah - "... and you shall teach your
children and speak of them" (Deuteronomy 6:7).
It must be noted that in Hilchot Talmud Torah, the
Rambam quotesDeuteronomy 11:19 (a verse in the second section of the Shema), as the source for the
mitzvah of Torah study.
it being a fundamental principle upon
which everything is based - This
refers to the concept of the unity of God. (See Hilchot Yesodei HaTorah 1:6.)
After it [we read] "And if you
will listen...," since it contains the imperative to fulfill the rest of
the commandments - "And if
you will listen to all my commandments..." (Deuteronomy 11:13). This section also contains
the commandment of loving God (verse 13) and the study of Torah (verse 19). It
is, however, the mention of "all the commandments" which
distinguishes this section as separate and unique from the first section.
and finally the portion of tzitzit,
since it also contains the imperative of remembering all the commandments -
"And you shall see them (tzitzit -
the fringes on the corners of four-cornered garments) and remember all the
commandments of God and do them" (Numbers 15:39).
Rashi, in his commentary on the above
verse, explains how tzitzit serve as a reminder of all the Torah's
commandments. The numerical value of the Hebrew word ציצית is 600 (צ = 90 י =
10 צ = 90 י = 10 ת = 400) There are also eight strings and five knots.
Therefore, by looking at the tzitzit,
one is reminded of the 613 divine commandments.
Commentary Halacha 3
The commandment of tzitzit is not
obligatory at night - Numbers 15:39states: "And you shall see
them..." - implying that tzitzit must only be worn when they can be
seen, i.e., daytime. Accordingly, there is no obligation to wear tzitzitat night. See Hilchot Tzitzit 3:7-8.
Nevertheless, we recite [the section
describing] it at night because it mentions the exodus from Egypt - "I am God, your Lord, who took
you out of the land of Egypt to be your Lord, I am God, your Lord" (Numbers 15:41).
The Kessef
Mishneh explains that the
mention of the exodus can itself be understood as the reason for the inclusion
of this section in Kri'at
Shema. The Rambam, however, mentions tzitzit as the basis for the presence of this
section in Kri'at Shema (see Halachah 2), since it is the tzitzit that cause us to remember all the
commandments.
We are commanded to mention the exodus
from Egypt both during the day and at night - See Berachot 12b.
It is interesting to note that in Sefer HaMitzvot, the Rambam
does not count the mentioning of the exodus from Egypt as one of the 613
commandments in the Torah, nor does he mention it elsewhere in the Mishneh Torah.
The Rambam does, however, count the
commandment of the telling of the story of the exodus on the fifteenth of Nisan - i.e., Passover night - as one of the
mitzvot. See Sefer HaMitzvot (Positive Commandment 157), Sefer HaChinuch(Mitzvah 21),
and Hilchot Chametz U'Matzah,
Chapters 7 and 8.
According to some opinions, one can
differentiate between the two obligations as follows: A person can fulfill his
daily obligation with simply a thought about the exodus, whereas on Pesach night the mitzvah can be performed
only through the verbal description of the redemption from Egypt. (See Sha'agat Aryeh, 13.)
This would explain the omission of
this commandment from Sefer
HaMitzvot. A commandment that can be fulfilled with a thought alone and not
an explicit statement or action is not "worthy" of inclusion in the
list of 613 commandments of the Torah. (See the Rambam's explanation of the
commandment to remember Amalek: Positive Commandment 189).
The Aruch
HaShulchan, however, disagrees with this opinion. In Orach Chayim67, he states that
even the daily obligation requires an explicit statement. Nevertheless, he
explains that it was not chosen as one of the 613 commandments because the
obligation to remember the exodus twice daily is not stated in the form of a
command in the Torah to "Remember," but rather, as a reason for
another mitzvah (the mitzvah of matzah):
"In order that you shall remember..." (Deuteronomy 16:3).
all the days of your life - The word "all" includes even
the nighttime.
The Zohar (Parshat Vayakhel 216b) explains the mystical
significance of mentioning the exodus from Egypt after proclaiming the unity of
God.
The reading of these three sections in
this order constitutes the recitation of the Shema. - The Jerusalem Talmud (Berachot 1:5) mentions that the sections of Kri'at Shema also contain a reference to each of
the 10 utterances of the revelation at Mount Sinai (Exodus 20:1-14), thus representing a complete
statement of Jewish spirituality and values.
Commentary Halacha 4
When reciting the Shema, after
completing the first verse, one says quietly: "Blessed be the name of the
glory of His Kingdom forever." -This phrase is recited quietly because it
is not part of the section of the Shemaas
it appears in the Torah, but rather was recited by Jacob in Egypt, as explained
later in this halachah.
It is, however, pronounced loudly on
Yom Kippur. Pirkei D'rabbi
Eliezer explains that the
angels praise God with this verse. On Yom Kippur, we are as pure as angels and
thus, emulate their practice (Hagahot Maimoniot).
It is preferable to separate clearly
between the end of "Blessed be the name" - i.e., the words לעולם ועד
- forever, and the beginning of the next section, ואהבת (And you shall love...)
(Tur, Orach Chayim 61).
He then continues to read the first
section. Why do we read it in this fashion? - i.e.,
Why do we include this verse of "Blessed be the name...," since it is
not part of the section of the Torah beginning with "Shema Yisrael..."
It is our tradition that when the
patriarch, Jacob, gathered all his sons together in Egypt close to his death - See Genesis, Chapter 49.
he commanded and urged them regarding
the Unity of God and the path of God upon which Abraham and Isaac, his father,
had tread. - This narrative can
be found in Pesachim 56a.
He asked them: "My sons, perhaps
there are dregs among you, one who does not stand with me in the Unity of
God?" - What would cause
Jacob to have such a doubt regarding his children? One of the greatest merits
of Jacob is that he - unlike Avraham, who fathered Yishmael, and Yitzchak, who
had Esau as a son - had only righteous children.
Pesachim (ibid.) explains that Jacob desired to reveal the
secret of the end of days to his children, but that this knowledge suddenly
left him. He was worried that perhaps his sudden lack of understanding was due
to the imperfect state of his children and therefore, felt compelled to ask
them about their faith in the One God.
The Rambam omits all these
particulars, since they are not relevant to the matter at hand - namely, the
source of the custom of saying "Blessed be the name..." after "Shema
Yisrael..."
This is comparable to the manner in
which Moses, our teacher, said to us: "Lest there be among you a man or
woman [whose heart turns this day from God...]" - The Rambam adds this in order to teach
us the nature of Jacob's doubts. He was not casting aspersions on the behavior
of his sons, since he knew that their deeds were righteous. He was, however,
worried that perhaps one of them had a mistaken understanding regarding the
unity of God. This is in line with the verse the Rambam quotes. Moses is not
chastising the Jewish people for their actions, but rather warning them of the
possibility that there might be someone with a lack of faith that could lead to
blasphemy later (Kessef Mishneh).
They all answered and said:
"Listen, Israel, - Jacob is
also called by that name (Genesis 32:29).
God is our Lord, God is One,"
i.e., listen to us, Israel, our father, God is our Lord, God is One.
The wise elder responded: - Praising God for the fortune of having
righteous children;
"Blessed be the Name of the Glory
of His Kingdom forever." Therefore, the Jews are accustomed to utter the
praise that Israel, the wise elder, uttered after this verse.
Commentary, Halachah 5
Blessings are recited before and after
Kri'at Shema. - See the Mishnah,Berachot 11a.
In the day, one recites two blessings
before it and one after it. At night, one recites two blessings before and two
blessings after it. - There are a
total of seven blessings associated with the reading of the Shema, three in the day and
four at night. The Jerusalem Talmud (Berachot 1:5) bases this on the verse
"Seven (times) in the day will I praise you" (Psalms 119:164).
The Tanya,
Chapter 49, discusses the reasons for these blessings at length, noting that,
on the surface, they are not related to the Shema at all. That text explains that the
basic intent of Kri'at Shema is to attain the love for God as
described in the verse, "And you shall love God, your Lord, with all your
heart, with all your soul and with all your strength."
To reach such a level, one must first
contemplate the greatness of God. Accordingly, in the first blessing, we
outline the praises of God uttered by the angels, who are of supreme
intelligence and spiritual wisdom. These lofty creatures proclaim God's
greatness and abnegate themselves completely to Him, stating that He transcends
even their ability to understand.
Then, in the second blessing, we
describe God's great love for the Jewish people, as manifested by His giving us
His Torah and choosing us as His people.
Having contemplated such ideas, we are
prepared to reciprocate God's love for us by proclaiming our love for Him. We
recognize His infinite Greatness and Unity, see His Providence in the events of
our life, and internalize our intellectual understanding into an emotional
outpouring for our Creator.
Commentary Halacha 6
The first blessing preceding [the
Shema] in the day [begins: "Blessed are You, God...], the One who forms
the light and creates darkness etc." - Berachot 13b mentions that the Sages required
the mention of night during the day to contradict clearly the misunderstanding
of the non-believers that He who created light did not create darkness.
The second blessing [begins with]:
"With everlasting love, You have loved us..." - The opening phrase of
this blessing is the subject of a disagreement between the Sages (Berachot 11b). Rav Yehudah says in the name of
Shmuel that the blessing should begin with אהבה רבה (Great love). The Sages, based
on the verse in Jeremiah 31:2, believe that it should begin
with אהבת עולם (Everlasting love). The Rambam follows the latter opinion.
The Tur (Orach Chayim 60) mentions that the Talmud
instituted the custom of saying אהבה רבה in the morning and אהבת עולם at night
in order to meet the requirements of both positions. Tosafot in Berachot 11b and the Rosh are also in favor of such a solution.
The Shulchan Aruch, Orach
Chayim 60a rules in
accordance with the Rambam's position.
Ashkenazim are accustomed to recite the blessings as
preferred by the Roshand
the Tur. (See the Ramah on Shulchan
Aruch, Orach Chayim 60a.)Sephardim and those who pray according to the Nusach Sephard, the prayer text
generally used by Chassidim today, say אהבת עולם twice daily, both
in the day and at night.
[The Shema] is followed by [the
section beginning] "True and certain..." - affirming the truth of the statements
mentioned in the Shema.
At night, the first blessing preceding
[the Shema begins: "Blessed are You, God...], the One who brings the
evening,..." and the second [begins with] "With everlasting love, You
have loved Your people Israel." The first blessing after [the Shema] is
[the section begining] "True and faithful..." - These blessings parallel the content
of the three blessings recited in the morning.
and the second [begins] "Lay us
down..." - in preparation
for going to sleep.
Commentary Halacha 7
To understand this halachah fully, a
short introduction to the rules contained within it is necessary. The Mishnah (Berachot 11a) and the Tosefta (Berachot1:7) discuss the
concepts of the beginning (p'tichah, פתיחה) and conclusion (chatimah,
חתימה) of blessings.
The p'tichah of a blessing follows the formula of
"Blessed are You O God, our Lord, King of the Universe..." The chatimah of a blessing is "Blessed are
You, O God..."
Some blessings have both a p'tichah and a chatimah (e.g., the first blessings before Kri'at Shema both in the day and at night and the
blessing made atKiddush of
Friday night), while others have only a p'tichah (e.g. blessings made before eating
food or performing a commandment) or a chatimah (e.g., the rest of the blessings of Kri'at Shema and the majority of the blessings of
the silentAmidah prayer).
The first blessing preceding it, both
in the day and at night, begins "Blessed [are You, God our Lord...]"
and concludes "Blessed [are You, God...]" - The first blessing in a series of
blessings generally possesses ap'tichah, as well as a chatimah. Other examples of
this are the first blessing in the silent Amidah prayer and the blessing with which we
begin grace after meals.
The rest of the blessings all conclude
with "Blessed [are]...", but do not begin "Blessed
[are]..." - A blessing which
immediately follows another as part of a series of blessings is not introduced
with a p'tichah (Berachot 46a). The paragraphs of "True and
certain" and "True and faithful" are also considered as
blessings that follow another blessing, even though the Kri'at Shema itself would seem to constitute an
interruption. Therefore, these blessings need not begin with a p'tichah, but simply conclude
with the standardchatimah: Blessed are You, God (Rashi, Berachot 36a).
[
[
The Rambam discusses only the concepts
of p'tichah and chatimah and omits the second category of
blessings mentioned in the Mishnah and Tosefta (i.e., long and short blessings). This
seems to indicate that he equated a long blessing with that which has a p'tichah and a chatimah, and a short blessing
with one that has only a chatimah (Kessef Mishneh). In fact, in
his commentary on the Mishnah (Berachot 11a), the Rambam writes that even a
long blessing has ap'tichah and chatimah, and a short one has
only one of the above.
In contrast, Rashi (Berachot 11a) holds that the distinction
between long and short blessings is a matter of length only, irrespective of p'tichot and chatimot.
He defines the blessing of אמת ואמונה - "True and faithful" - (the
first blessing after Kri'at
Shema at night) as a long
blessing, and "Lay us down" (the last blessing after Kri'at Shema at night) to be a short blessing, even
though they both have only a chatimah and no p'tichah.]
These blessings and all the rest of
the blessings familiar to the Jewish people were instituted by Ezra, the
scribe, and his court - This is a
general statement. In particular, there are some blessings that were not
established by Ezra, but rather by the Sages of the Mishnah. See Hilchot Tefillah 2:1 and Hilchot Berachot 2:1.
One may not detract from them or add
to them.
In every instance that they decreed to
conclude with "Blessed..." - e.g.,
all the blessings of Kri'at
Shema, the silent Amidah prayer and grace after meals. (See the
introduction to this halachah in order to understand the following laws fully.)
One may not omit it.
Where they decreed not to conclude
[with "Blessed..."] - e.g.,
blessings for food and preceding the performance of commandments.
one may not conclude with it.
Where they decreed not to begin... - e.g., all blessings that follow
another in a series of blessings, such as the silent Amidah or the blessings before Kri'at Shema.
One may not begin with it.
Where they decreed to begin [with
"Blessed..."] - e.g.,
the first blessings of Kri'at
Shema, the silent Amidah prayer and grace after meals.
one may not omit it.
The general principle is that anyone
who deviates from the set form of blessings established by the Sages is mistaken
and must recite the blessing again in its proper form - This decision is based on the Mishnah
(Berachot 11a).
In Hilchot
Berachot (1:5-6), the Rambam
writes that a person who mentions the central ideas contained in the p'tichah - i.e., the name of God and His
sovereignty - even were he to deviate from the set form of the blessing, would
fulfill his obligation.
We must understand the present
halachah in this context. Only when one deviates from the p'tichah or chatimah of a blessing does the Rambam require
the recitation of another blessing. However, a person who maintains the nature
of the p'tichah and chatimah,
but changes the wording of the rest of the blessing, fulfills his obligation as
long as the basic intent of the blessing remains.
Anyone who does not say [the paragraph
of] "True and certain..." in the morning prayer or [the paragraph of]
"True and faithful..." in the evening prayer - Berachot 12a derives this from Psalms 92:3: "To relate Your
lovingkindness in the morning and Your faithfulness at night." Rashi
explains that ויציב אמת, "True and certain" (which is recited after Kri'at Shema in the morning) is necessary, since it
tells of God's infinite lovingkindness in taking our forefathers out of Egypt
and splitting the Red Sea.
אמת ואמונה (True and faithful) (which
is recited at night) chronicles our hopes and beliefs regarding our future,
that God will fulfill His promise to redeem us from the exile and restore us to
a vibrant life of freedom. The Tur (Orach Chayim 66) explains that אמת ואמונה (True and
faithful) could also refer to our faith that God will return our soul, which we
put in His trust every night, to us.
does not fulfill his obligation - Rav Hai Gaon holds that the blessings
ofKri'at Shema are an
integral and necessary part of the fulfillment of the commandment. Therefore,
he explains Berachot 12a as saying that one who does not
say Emet v'yatziv has not fulfilled his obligation of Kri'at Shema and must therefore recite it again.
The Rambam appears to accept this opinion.
However, the vast majority of the Rishonim are of the opinion that a person can
fulfill his obligation to recite the Shema even if he does not recite the
blessings. The above passage, therefore, is to be understood as teaching that
one has not performed the mitzvah in its proper fashion if he omits the
blessings.
Both the Tur and the Shulchan Aruch (Orach Chayim 66:10) reflect this understanding.
They add the word "properly" at the end of this halachah: "One
who does not say Emet v'yatziv,
etc., does not fulfill his obligation properly. He need not, however, recite
the Shema again."
Commentary Halacha 8
One who recites the second blessing - e.g., Ahavat Olam
before the first - e.g., yotzer or,
Even in such an instance, the second
blessing should be recited without ap'tichah, since it usually follows
another blessing (Kessef Mishneh). See alsoMagen Avraham on Orach
Chayim 60:3.
whether in the day or at night, or
whether the transposed blessings are recited before or after Kri'at Shema, - i.e., even if he recites all the
blessings after reciting the Shema.
fulfills his obligation, since there
is no absolute order to the blessings -"And what does it mean that
blessings are not an integral and necessary requirement? This refers to the
order of the blessings" (Berachot 12a).
A person who begins with "...the
One who forms the light..." - i.e.,
"Blessed are You, God, our Lord, King of the universe, who forms the light
and creates the darkness (חושך וצר אור ובורא), this being the proper p'tichah for the first blessing before Kri'at Shema in the morning.
and concludes with "...the One
who brings the evenings" - i.e.,
Blessed are You O God, who brings the evenings (המעריב ערבים), this being the
properchatimah for the
first blessing at night.
in the morning prayer does not fulfill
his obligation. - As explained
later in this halachah, all the blessings are ultimately defined by their chatimah. In this case, the chatimah is that of the evening blessings and
is therefore inappropriate here.
Were he to begin with "...the One
who brings the evenings" - i.e.,
"Blessed are You O God, our Lord, King of the universe, who, through His
word, makes evenings fall (אשר בדברו מעריב ערבים)," this being the proper p'tichah for the first blessing at night.
and conclude with "...the One who
forms the light" - the
conclusion of which is "Blessed are You O God, who forms the lights (יוצר המאורות),"
this being the proper chatimah for the first blessing in the morning
he would fulfill his obligation - since the chatimah is proper.
Were he to begin with "...the One
who brings the evenings" - i.e.,
"Blessed are You O God, our Lord, King of the Universe, who through His
word, makes evenings fall (אשר בדברו מעריב ערבים) ," this being the p'tichah for the first blessing at night
...and conclude with "...the One
who forms the light" - i.e.,
"Blessed are You O God, the One who forms the lights (יוצר המאורות),"
this being the properchatimah for
the first blessing in the day.
in the evening, he would not fulfill
his obligtation. - since the chatimah is inappropriate.
If he begins with "...the One who
forms light" - i.e.,
"Blessed are You O God, our Lord, King of the Universe, who forms light
and creates darkness (יוצר אור ובורא חושך)," this being the p'tichah for the first blessing in the day.
and concludes with "...the One
who brings the evenings" - i.e.,
"Blessed are You O God, the One who brings the evenings המעריב ערבים,"
this being thechatimah for
the first blessing at night.
he fulfills his obligation since all
blessings are defined by their conclusions - i.e.,
by their chatimot. This
entire halachah is based on Berachot12a.
That passage discusses whether the p'tichah or chatimah is the ultimate defining feature of a
blessing and reaches this conclusion.
The Shulchan
Aruch, Orach Chayim 59:2
explains that though the chatimah is the primary determining factor, the
text of the blessing must also be appropriate.
Thus, were one to recite the whole
paragraph of "... The One who brings the evenings" and then say
"Blessed are You O God, who forms the lights," he would not fulfill
his obligation regarding the first blessing of Kri'at Shema in the morning, even though he recited
the proper chatimah.
Commentary Halacha 9
When is the [proper] time for the
recitation of Shema at night? The commandment [starts] from the time of the
appearance of the stars... -The Mishnah (Berachot 2a) states that the time for the
recitation of the Shemabegins
at the hour when a priest who has become ritually impure may immerse in a mikveh and resume eating terumah. The Talmud explains
that this is the time when the stars appear.
Tosafot (Berachot 2a)
holds that the Shema may be recited earlier, during the
last hour before sunset. This is based on the understanding that Rabbi Yehudah,
who disagrees with the majority opinion regarding the proper time for the
afternoon prayer, also disagrees about the proper time for the evening prayer
and Kri'at Shema contained therein. (See Tur, Orach Chayim 235.) This will be discussed at length
in Hilchot Tefilah 3:6.
There are several different positions
regarding the precise definition of צאת הכוכבים (the appearance of the stars).
It generally refers to the appearance of three medium-sized stars. The Shulchan Aruch, Orach Chayim 235:1 requires the sighting of three
small stars before reciting Kri'at
Shema at night. TheMagen
Avraham explains that the
basic halachah is indeed that three medium sized stars constitute the time of צאת
הכוכבים, but that the Shulchan
Aruchobligated one to wait for smaller stars in order to diminish the
possibility of error regarding the recitation of Kri'at Shema at night.
There are three basic positions
regarding the actual time of צאת הכוכבים (the appearance of the stars). Shabbat 34b determines that it refers to the
time that it takes one to walk 3/4 of a mil after sunset.
The other two positions are found in Pesachim 94a: one defines צאת הכוכבים as the
amount of time needed to walk four mil after sunset, and the other, as the
time necessary to walk five mil.
There are two different methods of
determining the time it takes to walk a mil.
The Rambam, Commentary to the mishnah, Pesachim 3:2, maintains that it takes 24
minutes to walk a mil.
However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh - is that the measure of time is 18
minutes.
Therefore, according to Shabbat 34b, the appearance of the stars is 13
1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and the Shulchan Aruch HaRavmaintain
that צאת הכוכבים is determined in this fashion. Thus, the proper local time may
be calculated by extrapolation based on the amount of light visible 13 1/2
minutes after sunset in Eretz
Yisrael on the day of the
Equinox. Generally, people wait up to 36 minutes after sunset in order to be
certain.
According to Pesachim 94a, the appearance of the stars will
be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the
position that צאת הכוכבים takes place 72 minutes after sunset. Though some
authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot
Moshe, Orach Chayim, Vol. 1, Siman 24), mentions only the position of the Vilna Gaon and the Shulchan Aruch HaRav, on the
one hand, and Rabbenu Tam on the other.
[and continues] until midnight - There are three positions recorded in
the Mishnah in Berachot 2a regarding the time until which one
may recite theShema at
night.
Rabbi Eliezer says until the end of
the first of the three watches of the Temple - i.e., one third of the night,
which is until approximately 9:30 pm. The Sages say until midnight, and Rabban
Gamliel says until dawn. The Mishnah then explains that the Sages' opinion is,
in effect, that one may recite the Shema until dawn, but that they mentioned
midnight as a preferred time in order to distance people from transgression.
This is the source of this halachah in the Rambam.
The Rosh and the Tur (Orach Chayim 235) hold that the halachah follows
Rabban Gamliel's position, and that a priori (לכתחילה), a person may read theShema at night until dawn. The Rambam sees
the Sages' position as halachically valid, and therefore one may rely on Rabban
Gamliel only after the fact (בדיעבד). The Shulchan
Aruch, Orach Chayim 235:3 quotes the Rambam's position.
(See also Mishnah Berurah
235:34-35.)
A person who transgresses and delays -
the Rabbinic decree that the Shemashould
be read before midnight.
fulfills his obligation if he recites
[the Shema] before dawn. - In his
commentary on the Mishnah (Berachot 1:1),
the Rambam defines dawn (עלות השחר) as the light that radiates from the east
before sunrise.
There are three major positions
regarding this time. All are based on Pesachim94a
which defines the time from dawn until sunrise as that in which a person can
walk either 4 mil (according to one opinion) or 5 mil (according to the other).
As mentioned above, there are two
opinions regarding the measure of time it takes to walk a mil: 18 minutes or 24 minutes.
Thus, Rav Shneur Zalman of Liadi defines dawn as 120 (5 x 24) minutes before
sunrise. The most widely held view is that it is 90 (5 x 18) minutes before
sunrise, while the Beit Yosef holds that dawn is 72 (4 x 18) minutes
before sunrise. This is the opinion of the Rambam, as stated in his commentary
on the Mishnah (Berachot 1:1.)
[The Sages established the limit] of
midnight only in order to distance us from negligent wrongdoing. - Berachot 1:1 lists other instances where
the Sages established similar guidelines, e.g., partaking of sacrificial meat,
burning sacrificial limbs.
Commentary Halacha 10
One who reads the Shema [of the night]
after dawn - as explained above, dawn is generally defined as the end of the
night.
[but] before sunrise - the last possible time that could be
defined as night
does not fulfill his obligation unless
he was unavoidably detained - e.g., drunk or sick, or in a similar situation. -
Rabbi Shimon bar Yochai said in the
name of Rabbi Akiva: "Sometimes a person can recite the Shema twice in the day, once before sunrise
and once after sunrise, and fulfill his obligation - once for the day and once
for the night."
Rabbi Yehoshua ben Levi says: "The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva." Rav Zeira says: "This is so, provided that he does not say [the paragraph of] "Lay us down" (Berachot 8b-9a).
Rabbi Yehoshua ben Levi says: "The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva." Rav Zeira says: "This is so, provided that he does not say [the paragraph of] "Lay us down" (Berachot 8b-9a).
The Talmud explains that Rabbi
Shimon's statement only applies when a person is unavoidably detained. The
evening Shema must be recited "when you lie
down." The Torah left the definition of that term to the Rabbis. The
latter maintained that a person who intentionally delays the recitation of the Shemacannot recite it after
dawn. However, they were more lenient in regard to a person who was unavoidably
detained and gave him until sunrise.
A person who was so detained and reads
[the Shema] at this time does not recite [the blessing of] "Lay us
down." - for this is not a
time when a person lays himself down to sleep. Nevertheless, one does recite
the other blessings related to Kri'at
Shema at night (two before
and one after it).
Commentary Halacha 11
When is the proper time [for the
recitation of the Shema] during the day? The commandment is that one should
start to read before sunrise - The
Mishnah, (Berachot 9b)
records a disagreement regarding the time ofKri'at Shema in the morning.
An anonymous position sees the
earliest possible time as when one can distinguish between techelet (blue-green) and white. Rabbi Eliezer
says: Between green and blue-green - i.e., later - and that the time lasts
until sunrise. Rabbi Yehoshua says that one may recite the Shema "until three hours."
The Talmud then adds various other
opinions and quotes Abaye as saying that the Shema should be recited כותיקין - i.e., one
should finish reciting the Shemaas
the sun rises, in order to start the silent Amidah with the sunrise.
The Rambam clearly prefers this
position and establishes 6 minutes as a reasonable amount of time to recite the Shema and the blessing after it, in order to
start the Amidah at the proper time. The Magen Avraham (Orach Chaim 58:1) explains that all opinions agree
that the commandment to recite Shema in the morning begins at dawn. The
only disagreement revolves around the optimum time to recite Kri'at Shema. The Vilna Gaon
differs and explains that the Rambam holds that Abaye's position states the
actual time of the beginning of the commandment itself and that it may be
recited earlier only in extraordinary circumstances.
in order to conclude and recite the
last blessing with the sunrise - i.e.,
אמת ויציב (True and certain...), which concludes: Blessed are You O God, who
redeemed Israel.
This measure [of time] is one-tenth of
an hour before the sun rises -This is based on the verse in Psalms 72:5, "May they fear You with the
sun" - i.e., may they show their fear for You with the Amidah as the sun
rises (Berachot9b). The Talmud promises that anyone who recites the Shema and the Amidah at this time is
guaranteed a place in the World to Come.
A person who delays and reads the
Shema after the sun rises fulfills his obligation, for the proper time is until
the end of the third hour of the day - These
do not refer to normal 60-minute hours, but are based on a different
calculation. These hours are שעות זמניות - "seasonal hours," i.e., 1/12
of the duration of the daylight hours. The day and night are each divided into
12 equal parts, and each "hour" is 1/12 of that time.
For example, if there were 18 hours of
daylight and 6 hours of darkness on a given day, each "hour" of the
day would be 18/12 hours (or 90 minutes), and each "hour" of the
night would be 6/12 hour (or 30 minutes).
There is a disagreement regarding how
to calculate the durations of daylight and nighttime. The Magen Avraham holds that daylight is divided into 12
equal parts from dawn until the appearance of the stars. The Shulchan Aruch HaRavand the Vilna Gaon hold that daylight is determined from
sunrise to sunset.
Therefore, the end of the third hour
according to the Magen Avraham is earlier than that of the Shulchan Aruch HaRav and the Vilna Gaon, and even though
each "hour" is longer, it is calculated from dawn, which is at least
72 minutes before sunrise. (See the commentary on Halachah 9.)
for one who transgresses and delays. - The use of the term
"transgresses" (מי שעבר) is most striking in this context. We must
say that the Rambam understands Rabbi Yehoshua's position as secondary and
that, at the outset, one should recite the Shema 6 minutes before sunrise. Indeed, in
his responsa, he writes that it it is preferable to read the Shema without a minyan before sunrise, than to wait until
after sunrise to recite it together with a minyan.
The majority of Rishonim (see Rabbenu Asher on Berachot 9b and Beit Yosef, Orach Chayim 58) disagree with the Rambam and
understand that although reciting Kriat
Shema just prior to sunrise
is the most desirable method of fulfilling one's obligation (מצוה מן המובחר),
the actual commandment is from before sunrise (i.e., the time at which one can
recognize his friend 6 feet away) to the end of the third hour. (See Shulchan Aruch, Orach Chayim 58:1 and the definition there
regarding the proper time for the commandment.)
Commentary Halacha 12
One who is overhasty and recites the
Shema of the morning prayers after dawn, even though he finishes before
sunrise, fulfills his obligation. - This
implies that this is not most desirable. Rather, prefarably, theShema should be read immediately before
sunrise, and any other time is clearly considered second best.
In extraordinary circumstances - e.g.,
one who rises early in order to travel - and
a delay would cause him aggravation and prevent him from concentrating on his
prayers
Rabbenu Manoach cites other examples
when leniency is granted, among them a day when there is a burial or a bris, or
Hoshanah Rabbah, when the prayer service is extended.
one may recite it at the outset from
dawn. - i.e., generally, reciting
theShema at dawn is
undesirable, but in this instance, the Sages considered this as the most preferable
option.
Commentary Halacha 13
One who recited [the Shema] after [the
end of] the third hour, even if he was unavoidably detained, does not fulfill
his obligation to recite the Shema at its proper time. - The morning Shema must be recited "when you
rise" (Deuteronomy 6:7). The latest time of rising is
understood as the end of the third hour, the time that royalty rises (Berachot 9b). Even if a particular individual
rises afterwards, he is considered as an exception and no leniency is granted.
The Kessef
Mishneh questions why Kri'at Shema may be read in the daytime until only
the end of the third hour.
Just as the obligation to recite the Shema at night lasts the entire night because the entire night is a time of lying down, so too, the Shema of the daytime should be recited all day, since the entire day is a time of being up.
Just as the obligation to recite the Shema at night lasts the entire night because the entire night is a time of lying down, so too, the Shema of the daytime should be recited all day, since the entire day is a time of being up.
The Taz (58:6) distinguishes between the
nighttime, all of which is indeed a time of lying down, and the daytime. There
are many acts that one does during the day - e.g., walking, sitting and eating
- while rising is generally done at the beginning of the day.
He can be compared to one who studies
Torah. - The Shema is also a passage in Torah.
Furthermore, by reading the Shema,
one accepts the yoke of heaven. Nevertheless, the reward received by a person
who reads the Shemaat the
proper time is greater (Berachot 10b).
When a person reads the Shema at such a time...
He should recite the blessings - mentioned in Halachot 5-7.
preceding it and after it all day - Rabbenu Asher differs and limits the
time when the blessings can be recited. He is unsure whether the limit is
midday or until the end of the fourth hour, that being the end of the time for
the morning prayers. In conclusion, he quotes Rav Hai Gaon who states that one
may recite the blessings only until the end of the fourth hour - i.e., one
third of the day. Rabbenu Chanan'el is also of this opinion.
Rabbenu Manoach agrees with the Rambam
and allows one to recite the blessings during the entire day. The Shulchan Aruch, Orach Chayim 58:6 follows the position of Rav Hai
Gaon.
even if he delays and recited it after
[the end of] the third hour. - Even
if one delays the Shema's recitation intentionally, he may
recite the blessings.
Chapter Two
Halacha 1
One who recites the first verse of Kri'at Shema - i.e., Shema Yisrael... - without
intention, does not fulfill his obligation. [One who recites] the rest without
intention fulfills his obligation.
Even a person studying Torah in his
usual way or proofreading these portions at the time of Kri'at Shema fulfills his obligation provided he
concentrates his intention for the first verse.
Halacha 2
A person may recite [the Shema] as he is, whether
standing, walking, lying down or riding on the back of an animal. It is
forbidden to recite the Shema while lying face down on the ground or
flat on one's back with his face pointing upwards. However, one may recite it
lying on his side.
A particularly obese person who cannot
turn over onto his side or a sick person should lean slightly to the side and
[then] recite it.
Halacha 3
A person who is walking on foot must
stop for the first verse. He may recite the rest while walking. If one is sleeping,
we should disturb him by awakening him until he reads the first verse. From
that point on, if he is overcome by sleep, we are not obligated to disturb him.
Halacha 4
A person who is involved in work must
stop while he recites the whole first section. Artisans must also interrupt
their work for the first section, in order that their recitation should not be
haphazard. They may recite the rest while working in their normal manner. Even
one standing in a tree or on top of a wall may read [the Shema] where he is, reciting
the blessings before and after it.
Halacha 5
A person who is studying Torah when
the time to recite the Shema arrives should stop to recite the Shema with the blessings before and after
it. One who is involved in community matters should not stop, but rather
finishes his work and reads the Shema if there is still time left.
Halacha 6
A person who is eating, is in the
bathhouse, is having a haircut, is working with skins or is involved in court,
should complete [his task] and recite the Shemaafterwards.
If he fears that the time for its recitation will pass, and, [therefore,] stops
to recite it, he has acted in a praiseworthy fashion.
Halacha 7
A person who immerses in a ritual bath
and is able to come up and dress before sunrise, should do so, and [then]
recite [the Shema]. If he
is afraid that perhaps the sun will rise before he can recite the Shema, he should cover himself
with the water in which he stands and recite the Shema.
He should not cover himself with
putrid water that has an unpleasant odor or with water that has been used for
soaking flax or with water so clean that his nakedness is visible. However, he
may cover himself with murky water that has no unpleasant odor and recite [the Shema] where he is.
Halacha 8
While reciting the Shema, one should
not gesture with his eyes or lips, or point with his fingers, in order that his
reading not be haphazard. If one were to do this, although he does fulfill his
obligation, he has acted improperly.
One should recite the Shema so that his words are audible to himself. [However, even] if he does
not do this, he fulfills his obligation. One must enunciate the letters
clearly. [However, even] if he does not do this, he fulfills his obligation.
to himself. [However, even] if he does
not do this, he fulfills his obligation. One must enunciate the letters
clearly. [However, even] if he does not do this, he fulfills his obligation.
Halacha 9
How must one enunciate? He must be
careful not to pronounce [a letter with] a strong dagesh as if there were no dagesh, or [a letter with] no dagesh as if there were one. Nor should one
pronounce the silent sheva or silence the pronounced sheva.
Therefore, one must pause between two
words in which the first word ends with the same letter with which the second
word begins. For example, when reading בכל לבבך (bechol levavcha) (Deuteronomy 6:5), one should pause slightly
between בכל (bechol) and לבבך (levavcha). [One should act]
similarly in the cases of ואבדתם מהרה (va'avad'tem meheirah) (Deuteronomy 11:17) and הכנף פתיל (hacanaf
p'til) (Numbers 15:38).
One must also pronounce distinctly the zayin of תזכרו (tizkeru) (Numbers 15:40).
One should sufficiently elongate the dalet in אחד (echad) (Deuteronomy 6:4) in order to proclaim God's
sovereignty over the Heaven and the Earth, and all four directions. The chet in אחד (echad, ibid.)
should not be shortened so that the word sounds like איחד (ee-chad).
.)
should not be shortened so that the word sounds like איחד (ee-chad).
Halacha 10
A person may recite the Shema in any language he understands. One
who recites in a foreign language must be as scrupulous in his enunciation as
if he were reciting it in the Holy Tongue.
Halacha 11
One who reads [the Shema] out of order does not
fulfill his obligation. This refers to the order of the verses. However, were
one to reverse the order of the sections, even though it is not permitted, I
hold that he does fulfill his obligation, since these sections are not
sequential in the Torah.
To recite a verse and then repeat it
again is improper. One who reads a word and then repeats it, such as one who
recites Shema, Shema,
should be silenced.
Halacha 12
If one reads intermittently, he
fulfills his obligation, even if he pauses between each reading an amount of
time sufficient to complete the entire Kri'at
Shema.
This refers to the one who recites it
in order. If one recites it while drowsy - i.e., not fully awake, but not fast
asleep - he fulfills his obligation, as long as he was fully awake while
reciting the first verse.
Halacha 13
One who is unsure whether or not he
recited the Shema, should
recite it with the blessings before and after it. However, if he is sure that
he recited the Shema, but
is in doubt regarding whether he recited the blessings before and after it, he
need not recite the blessings again.
A person who made a mistake while
reciting [the Shema]
should return to the point of his mistake. If one becomes confused and forgets
which section he has just completed, he should return to the first section -
i.e., "And you shall love God, your Lord" (Deuteronomy 6:5).
Halacha 14
A person who errs in the middle of a
section and is unaware of where he paused, should return to the beginning of
that section.
One who recited וכתבתם (uch'tavtam)
but does not know whether or not he recited uch'tavtam of [the section of] "Shema"
or of [the section of] והיה אם שמוע (And if you will listen), should return to uch'tavtam of "Shema." However,
if his doubt arises only after having recited למען ירבו ימיכם (In order that
your days be multiplied) (Deuteronomy 11:21),
he need not return, because [we assume] he has recited in accordance with the
natural pattern of his speech.
Halacha 15
[The following rules apply when] one
encounters other people or is approached by them while reciting the Shema. If he is between
sections, he should stop and greet those he is obligated to honor - e.g., his
father, his teacher or anyone greater than he in learning. He may return the
greetings of any person who initiates the friendly exchange.
16. If one is in the middle [of a section], he may stop and initiate an exchange of greetings only with someone of whom he is afraid - e.g., a king or tyrant. However, he may return the greetings of those he is obligated to honor - e.g., his father or his teacher.
16. If one is in the middle [of a section], he may stop and initiate an exchange of greetings only with someone of whom he is afraid - e.g., a king or tyrant. However, he may return the greetings of those he is obligated to honor - e.g., his father or his teacher.
Halacha 17
These are the intervals between the
sections: between the first blessing and the second; between the second
[blessing] and Shema;
between the first and second sections of Kri'at
Shema; between the second and third sections of Kri'at Shema.
Between these sections, one initiates
an exchange with one whom it is his duty to honor and responds to the greetings
of anyone. However, the interval between the end of the third section of Kri'at Shema and [the paragraph beginning with] Emet v'yatziv is considered the middle of a section,
and one may interrupt only to greet one of whom one is afraid, or to respond to
the greetings of someone one is obligated to honor.
Commentary Halacha 1
One who recites the first verse of
Kri'at Shema - i.e., Shema Yisrael... -Berachot 13b mentions several opinions
concerning which sections of theShema require
intention. This is dependent on the discussion (See commentary, Halachah 2)
regarding the extent of the obligation to read Shema required by the Torah. Rabbi Meir
understands intention to be absolutely necessary only for the first verse and
this opinion is accepted by the Shulchan
Aruch, Orach Chayim 60:5.
without intention - The definition of the term
"intention" is the subject of much discussion by the Rabbis.
There is a dispute among the Rishonim regarding whether the performance of
commandments requires intention, i.e., must a person have in mind that he is
performing the required act in fulfillment of God's command or not? The Rambam
(See Hilchot Shofar 2:4 and note Hilchot Chametz U'Matzah 6:4, and the commentary of the Moznaim
editions of those Halachot) maintains that it is necessary to have such an
intention. This opinion is also supported by Rabbenu Yitchak Alfasi and Rabbenu
Asher and is accepted as Halachah by the Shulchan
Aruch (Orach Chayim 60:4, 598:8). [The dissenting opinions
are held by the Rashba and others.]
However, concerning the first verse of Kri'at Shema, an extra level of
concentration is required. In addition to the intent to carry out God's
command, the Shema must be read in fear and awe,
trembling and trepidation. One accepts upon oneself the kingship of Heaven and
proclaims the unity of God. It is unthinkable that at such a time, one would
not focus his attention on the words he is uttering, but would rather think of
mundane matters. (See Shulchan
Aruch HaRav 60:5.)
Each day one should imagine that he is
reciting Shema Yisrael for the first time, and not as if he
had heard it many times before (Shulchan Aruch, Orach Chayim61:1,2).
Kri'at Shema contains 248 words (245 of the three sections,
plus the three extra words of Ado-nai
Elo-heichem Emet repeated
upon completion of the third section). This corresponds to the 248 positive
commandments in the Torah and the 248 limbs of the human body (Midrash
Ne'elam; quoted by the Shulchan
Aruch, Orach Chayim 61:3.)
Thus, the recitation of the Shema,
with its affirmation of God's kingship and Unity, imbues the totality of one's
being with these fundamental concepts.
does not fulfill his obligation. - and must therefore recite the Shema again.
[One who recites] the rest without
intention fulfills his obligation. -Needless to say, it is not desirable to
read the Shema in this manner and, at the outset, one
should attempt to read the entire Shema with proper concentration.
Even a person studying Torah in his
usual way - i.e., even were he
studying these three sections of the Torah.
or proofreading these portions - i.e., he was examining these
particular sections in a scroll to ensure their correctness.
at the time of Kri'at Shema fulfills
his obligation, provided he concentrates his intention for the first verse - i.e., he must have the unique level of
intention that is required for the first verse, as mentioned above.
The Kessef
Mishneh explains that
intention of any kind is necessary for only the first verse and, afterwards,
one could continue studying or proofreading in a normal fashion, provided he
reads the words properly. The Magen
Avrahamalso supports this position (Orach Chayim 60:5).
Commentary Halacha 2
A person may recite [the Shema] as he
is - This is based on Hillel's
interpretation of the verse "...and when you walk on the way" (Deuteronomy 6:7). (See the commentary on Chapter
1 Halachah 1 for further elucidation.)
whether standing, walking or lying
down - Berachot 11a expands the mishnah's teachings in
this manner.
or riding an animal - Kiddushin 33b equates riding on the back of an
animal with walking.
It is forbidden to recite the Shema
while lying face down on the ground or flat on one's back with his face
pointing upwards. - Rashi (Berachot13b)
explains that these positions are improper because they imply an attitude of
haughtiness which is inappropriate at the time one must accept the yoke of
Heaven.
However, one may recite it lying on
his side - He should be
completely on his side, since Berachot (ibid.) also forbids reciting
the Shema while turned slightly over onto one's
side, unless extraordinary circumstances prevail, as explained by the Rambam in
this halachah.
A particularly obese person who cannot
turn over onto his side or a sick person should lean slightly to the side and
[then] recite it. -Rabbenu Manoach states that it is forbidden for anyone else
to read in such a fashion as mentioned above. They should sit upright in a
position evoking awe and fear while reciting the Shema.
Commentary Halacha 3
A person who is walking on foot must
stop for the first verse - in
order to concentrate his attention.
Berachot 13b mentions two opinions regarding the extent of
the Shema one must recite before he may continue
on his way:
that of Rav Yehudah which requires the first two verses of the Shema to be recited standing;
and that of Rabbi Yochanan which requires the entire Shema to be recited in a stationary position.
that of Rav Yehudah which requires the first two verses of the Shema to be recited standing;
and that of Rabbi Yochanan which requires the entire Shema to be recited in a stationary position.
Rav Yitzchak Alfasi explains that the
actual halachah does not follow either of these positions, but rather is in
accordance with the view of Rabbi Meir that only the first verse requires
absolute intention. (See Halachah 1.)
The Shulchan
Aruch, Orach Chayim 63:3 also
accepts this decision.
He may recite the rest while walking - for, as stated above, concentrated
attention is not an absolute prerequisite for reading these passages.
If one is sleeping, we should disturb
him by awakening him until he reads the first verse. - Berachot, op. cit., explains that one unavoidably overcome
by sleep after having recited the first verse has fulfilled his obligation. The Kessef Mishneh notes that the majority of the Rishonim hold that this is the case on the
condition that he nevertheless manages to recite the rest of theShema,
albeit in a drowsy state.
Thus, our halachah mentions the
necessity of alertness for the first verse within the context of the halachot
of the intention required to read the Shema.
In Halachah 12, the Rambam discusses sleepiness within the context of the need
for proper enunciation of the words of the Kri'at
Shema. That halachah supports the Kessef
Mishneh's position that one
fulfills one's obligation only if he also recites the rest of the Shema.
From that point on, if he is overcome
by sleep, we are not obligated to disturb him. - A careful reading of the Rambam’s
words leads one to support the position of the Kessef Mishneh just mentioned. After the first verse,
the Rambam mentions only that we need not disturb the person, but he does not
write that we should not awaken him. This could mean that although we are not
obligated to disturb him to such an extent that he is aroused to a state of
full alertness, we are obligated to awaken him so that he can finish Kri'at Shemabefore going back
to sleep. (See Shulchan Aruch,
Orach Chayim 63:5.)
Commentary Halacha 4
This and the next three halachot
pertain to a person involved in other activities when the time to read the Shema arrives.
A person who is involved in work must
stop while he recites the whole first section - Rav Yitzchak Alfasi explains that this
applies even according to the halachically accepted position of Rabbi Meir,
that utmost concentration is necessary for the first verse only. (See the
commentary on Halachah 1.)
The obligation to have proper
concentration and the necessity that one's recitation of the Shema not appear haphazard are two different
halachic requirements.
Artisans - employed by others, whose time,
therefore, is not their own. Even so they must interrupt their work in order to
recite Kri'at Shema.
[Parenthetically, we can derive an
important concept regarding business ethics from this halachah. If there is a
question whether an artisan can interrupt his work to fulfill his fundamental
religious obligations, surely, he must serve his employer faithfully at other
times.]
must also interrupt their work for the
first section, in order that their recitation should not be haphazard. - i.e., a casual matter, regarded
lightly. See the commentary to Halachah 8.
They may recite the rest while working
. - This applies both to a person
working for himself as well as to a paid artisan.
Even one standing in a tree or on top
of a wall may read [the Shema] where he is, - Despite
the obvious difficulties this poses regarding his ability to concentrate, the
Rambam allows a worker to remain in the tree or on the wall and recite the Shema.
Rabbenu Manoach holds that only the workers
may remain in the tree. In contrast, a foreman who is there to encourage his
work force, must descend from the tree and recite it on the ground. The Tur and the Shulchan Aruch,Orach Chayim 63:8 both disagree with this and allow
both of them to recite it while in the tree.
reciting the blessings before and
after it - The obligation to
recite theShema also
includes the obligation to recite its blessings (Kessef Mishneh on Halachah 5).
Commentary Halacha 5
A person who is studying Torah when
the time to recite the Shema arrives should stop to recite the Shema - Shabbat 9b, 11a states that a person should
interrupt his Torah study for Kri'at
Shema, but not for the Amidah prayers. This refers even to Sages like Rabbi
Shimon bar Yochai who would never interrupt their Torah study except to perform
mitzvot which could not be performed by others. The acceptance of the yoke of
God's kingship in theShema is
fundamentally necessary even for a person with such an all encompassing
commitment to Torah.
Similarly, as stated above, Berachot 10b states that the recitation of the Shemaat its proper time is
preferable to the study of Torah.
with the blessings before and after
it. - See the commentary at the
end of the previous halachah.
One who is involved in community
matters should not stop - The
Jerusalem Talmud (Berachot 5:1)
equates involvement in community matters to the study of Torah, in terms of
granting an exemption from prayer. The Tosefta,
(Berachot 1:4) relates:
Rabbi Yehudah says: Once I was
following Rabbi Akiva and Rabbi Elazar ben Azariah. The time of Kri'at Shema arrived (but they did not perform the
mitzvah). I was under the impression that they felt unable to. They were,
however, involved in community matters.
(See also Tosefta Berachot 2:6.)
but rather finishes his work - Berachot 11a derives this concept from
the verse "when you walk on your way" (Deuteronomy 6:7). This implies that
"on your way," i.e.,
while you are involved in your activities, you must read the Shema. In contrast, if you are
involved in matters of communal import, there is no obligation.
and reads the Shema if there is still
time left. - This implies that
even were the time of Kri'at
Shema to pass without him
reciting the Shema, he
need not interrupt his activities (Kessef Mishneh).
Commentary Halacha 6
A person who is eating, is in the
bathhouse, is having a haircut, is working with skins - The Mishnah (Shabbat 9b) prohibits one to start eating,
have a haircut, work skins, etc., close to the time of the afternoon prayer.
However, the Mishnah adds that were one to start doing one of these prohibited
actions, he need not stop. The Rambam also applies these principles to Kri'at Shema (Lechem Mishneh). The Ra'avad
(based on Sukkah 38a) differs and holds that a person
must interrupt his meal in order to read the Shema.
or is involved in court - i.e., if he is one of the judges.
should complete [his task] and recite
the Shema afterwards. If he fears that the time for its recitation - There is a question whether the Rambam
refers to 6 minutes before sunrise, the optimum time to recite the Shema, or the end of the third
hour of the day beyond which one does not fulfill the mitzvah (See Chapter 1,
Halachah 11-13). According to other authorities, the latter view would be
followed.
will pass, and, [therefore,] stops to
recite it, he has acted in a praiseworthy fashion. - i.e., as long as he is able both to
complete what he is doing and to recite the Shema before the end of the proper time for Kri'at Shema, he may complete
his task.
There is an apparent difficulty with
the Rambam's statements. Halachah 5 states that one must interrupt Torah study
in order to recite the Shema,
and yet, in this halachah, such mundane matters as eating and haircuts are
deemed sufficient reasons to postpone Kri'at
Shema.
The Kessef
Mishneh explains that the
study of Torah is interrupted, since, indeed, the recitation of the Shema need not be understood as an
interruption at all. Since Kri'at
Shema is in itself a section
of the Torah, its reading can be likened to the study of Torah. However, in the
case of the mundane activities mentioned in our halachah, Kri'at Shema would involve a complete interruption.
Therefore, it is not necessary to stop.
Commentary Halacha 7
A person who immerses in a ritual bath
and is able to come up and dress before sunrise, should do so, and [then]
recite [the Shema]. - This is
based on the Mishnah in Berachot 22b.
If he is afraid that perhaps the sun
will rise - as mentioned in
Chapter 1, Halachah 11, the optimum time to recite the Shema in the morning is shortly before
sunrise.
before he can recite the Shema, - i.e., before he can dress himself and
recite the Shema.
he should cover himself with the water
in which he stands and recite the Shema. - These
statements reinforce the explanation given in the commentary to Chapter 1,
Halachah 11, that the recitation of the Shema after sunrise is only allowed after
the fact (בדעיבד). Here, the Rambam states that it is preferable to read the Shema while naked in the water, then to get
out, dress, and recite after that time has passed.
He should not cover himself with
putrid water that has an unpleasant odor - Berachot 24b equates one who recites the Shema in a place with an unpleasant odor to
one who has profaned the word of God. One who stops reciting in such a place is
praised, and Deuteronomy 32:47 says about him "... in those
words, your days will be lengthened". Chapter 3 deals with many halachot
regarding the recitation of the Shema in unclean surroundings.
or with water that has been used for
soaking flax - In the Hebrew text
of the Rambam and in the Mishnah, the term used is מי משרה (water of soaking).
This is understood as water used for soaking flax or canvas, which has a bad
smell (Rashi, Berachot 25b).
or with water so clean that his
nakedness is visible. - Chapter
3, Halachot 16 and 17, explain how it is forbidden to read the Shema in the presence of
"nakedness."
However, he may cover himself with
murky water that has no unpleasant odor and recite [the Shema] where he is. - See Berachot 25a.
Commentary Halacha 8
After discussing the intention
necessary for Kri'at Shema and the proper reaction when involved
in other activities as the time for the recitation of Shemaarrives, the Rambam now
deals with the halachot regarding the proper recitation of the words
themselves. This discussion continues until the end of the chapter.
While reciting the Shema, a person
should not gesture with his eyes or lips, or point with his fingers - Yoma 19b distinguishes between the first
section of Kri'at Shema and the second in this regard,
forbidding these activities only during the recitation of the first section.
Indeed, in Halachah 4 which also deals with a "haphazard" recitation
of the Shema, the Rambam,
himself makes such a distinction.
Indeed, the Lechem Mishneh explains that the Rambam relies on his
statements in Halachah 4. Rabbenu Manoach explains that the Rambam did not
clarify the matter explicitly lest he cheapen the value of the second section
in the eyes of his reader. The Kessef
Mishneh adds that although
making such gestures in the second section is not as "improper" as
during the first, doing so is, nevertheless, prohibited.
in order that his reading not be
haphazard. - Rabbi Acha notes ודברת
בם ("and you shall speak of them") implies making these words a
matter of primary importance, and not regarding them as haphazard (Yoma, op. cit.).
If one were to do this, although he
does fulfill his obligation, he has acted improperly. - Yoma ( op.
cit.) refers to Isaiah 43:22: "And you have not called
upon Me, Jacob," implying that such a casual reading of the Shema is not considered as calling to God.
The Maharsha explains an added
implication of the above verse. Rashi, in his commentary to Genesis 46:29, relates that when Jacob was
first reunited with Joseph he made no response because he was reciting the Shema at that time. Surely, one who gestures
while reading the Shema has certainly not achieved the level
of devotion.
One should recite the Shema so that
his words are audible to himself. -This is derived from the word Shema - literally "hear" - in the
first verse. It implies that one should make audible to himself that which he
says (Berachot15a).
[However, even] if he does not do
this, he fulfills his obligation. - The
entire latter portion of this halachah is based on Berachot 15a:
One who recites the Shema so that the words are not audible to
himself has fulfilled his obligation. Rabbi Yosse says that he has not
fulfilled his obligation. If he reads, but does not enunciate clearly: Rabbi
Yosse says that he has fulfilled his obligation. Rabbi Yehudah says that he has
not.
The Talmud concludes (ibid. 15b) that the halachah is in
accordance with the lenient position in both cases - i.e., the anonymous
opinion in the first case and Rabbi Yosse in the second.
Rav Yitzchak Alfasi adds that this is
only after the fact. A priori (לכתחילה), one must read in such a way as to be
audible to himself and enunciate the letters clearly. The Rambam follows this
view.
Nevertheless, one must at least mouth
the words of Kri'at Shema,
even if he does not pronounce them loudly enough that they are audible to
himself. Thought is not regarded like speech. (See the commentary on Halachah
3.) Therefore, one who does not even move his lips, but just thinks about the
words as he "reads" them, does not fulfill his obligation (Shulchan
Aruch, Orach Chayim 62:3).
One must enunciate the letters
clearly. - Berachot 15b derives this from the word ולמדתם-
"And you shall teach them." It can be divided into two words ולמד תם,
implying that your teaching (ולמד) must be תם - perfect.
[However, even] if he does not do
this, he fulfills his obligation. -Berachot ibid. notes that if a person reads the Shema with proper enunciation, "Gehinom
will be cooled off for him."
Commentary Halacha 9
How must one enunciate? He must be
careful not to pronounce [a letter with] a strong dagesh - a pronunciation mark
implying that the syllable should be stressed.
as if there were no dagesh - e.g., were one to say vedivarta vam instead of the proper pronunciation, vedibarta bam (Deuteronomy 6:7).
or [a letter with] no dagesh as if
there were one. - e.g., בכל לבבך (Deuteronomy 6:5) bekol lebabcha instead of the proper pronunciation, bechol levavcha.
Nor should one pronounce the silent
sheva - e.g., to say bechol levavechainstead of bechol levavcha.
or silence the pronounced sheva. - e.g., to pronounce בכל נפשך (Deuteronomy 6:5) bechol nafshcha instead of bechol nafsh'cha.
Therefore - since one must enunciate
every word carefully
one must pause between two words in
which the first word ends with the same letter with which the second word
begins. - lest the two be heard
as a single word.
For example, when reading בכל לבבך (bechol
levavcha) (Deuteronomy 6:5), one should pause
slightly between בכל (bechol) and לבבך (levavcha).
[One should act] similarly in the
cases of (avadtem meheirah) (Deuteronomy 11:17)
and (hacanaf p'til) (Numbers 15:38).
- Berachot 15b mentions even more cases of
problematic words. The Shulchan
Aruch, Orach Chayim 61:20
quotes all the examples found in the Talmud. There are other cases in Kri'at Shema where this problem arises, such as veahavta et(Deuteronomy 6:5). In all these cases care must
be exercised to separate the words clearly.
It is interesting to note that the
Rambam mentions one example from each of the three sections of Kri'at Shema, in order to teach
us that enunciation is equally important in all the sections.
One must also pronounce distinctly the
zayin of tizkeru (Numbers 15:40) - in order that he not say tiscaru - i.e., in order that he not declare:
"you will garner reward." This halachah also applies to the zayin in uz'chartem (Numbers 15:36) (Kessef Mishneh). (See
also the Shulchan Aruch, Orach
Chayim 61:17.)
One should sufficiently elongate the
dalet in echad (Deuteronomy 6:4) in order to proclaim
God's sovereignty over the Heavens and the Earth and all four directions. The
chet in echad (ibid.) should not be
shortened - Berachot 13b relates:
Sumkos says: Anyone who lengthens the
pronunciation of echad,
his days and years are lengthened.
Rav Acha bar Ya'akov understands that to refer to the dalet [of Echad]. Rav Ashi says that this is on condition that he not shorten the chet.
Rav Yirmiah was sitting before Rav Chiyyah bar Abba and noticed that he severely lengthened [his dalet]. He said to him that once he had proclaimed God, King above and below and to the four directions of the Heavens, he need not continue [to prolong the dalet].
Rav Acha bar Ya'akov understands that to refer to the dalet [of Echad]. Rav Ashi says that this is on condition that he not shorten the chet.
Rav Yirmiah was sitting before Rav Chiyyah bar Abba and noticed that he severely lengthened [his dalet]. He said to him that once he had proclaimed God, King above and below and to the four directions of the Heavens, he need not continue [to prolong the dalet].
The Maharsha mentions that the chet (numerical value of eight) corresponds
to the Earth and the seven levels of Heaven, and the dalet (numerical value of four) corresponds
to the four directions.
so that the word sounds like ee-chad.
- If one pronounces a long aleph and a short chet, he will say something
that sounds like ee-chad (not one) - i.e., he would seem to be
proclaiming exactly the opposite of echad.
The Shulchan Aruch, Orach
Chayim 61 records more
halachot regarding the proper way of reciting the Shema.
It must be emphasized that the
elongation of the dalet and the chet should not distort the proper
pronunciation of the word.
Commentary Halacha 10
A person may recite the Shema in any
language he understands. -Berachot 13a
records a disagreement between Rabbi Yehudah Hanasi, who holds that the Shema must be read as it is - i.e., in lashon hakodesh - and the Sages, who hold that it may
be recited in any language. The latter explain that the word Shema - literally, "hear," -
indicates the acceptability of any language that one hears - i.e., understands.
One who recites in a foreign language
must be as scrupulous in his enunciation as if he were reciting it in the Holy
Tongue - i.e., although a person
is allowed to read the Shema in a foreign language, he must still
fulfill all the halachic requirements of enunciation, and, therefore, careful
translation, as prescribed in Halachah 9 (Kessef Mishneh).
The Ra'avad disagrees with the Rambam
and prohibits one from reading theShema in a foreign language. Since any
translation is a commentary, he feels that it is impossible to read with the
necessary care. The Shulchan
Aruch, Orach Chayim 62:2
quotes the Rambam's opinion as halachah.
Nevertheless, the Mishnah Berurah (62:3) points out that although the
halachah is indeed that one may recite the Shema,
grace after meals, the silent Amidah, and Kiddush on Shabbat in any language,
at present, it is highly preferable to say them all in Hebrew. This is even the
case for someone who does not understand Hebrew since a proper translation is
very difficult, and the true meaning of the prayers will be lost. He points out
that certain words (e.g.,totafot) are indeed impossible to translate.
Commentary Halacha 11
One who reads [the Shema] out of order
does not fulfill his obligation. This refers to the order of the verses. - The Mishnah (Berachot 15a) states that one who recites the Shema out of order does not fulfill his obligation.
The Rambam understands this to refer only to placing verse 2 before verse 1,
but not to placing section 2 before section 1, as he states in the continuation
of this halacha.
However, were one to reverse the order
of the sections, - described in
Chapter 1, Halachah 2
even though it is not permitted - for the order established by our Sages
should be followed
I hold - This expression implies that this is
the Rambam's opinion although he has no definite support for it from our Sages'
teachings.
that he does fulfill his obligation,
since these sections are not sequential in the Torah. - i.e., the sections do not appear in
the Shema in the same order as they are in the
Torah itself.
To recite a verse and then repeat it
again is improper. One who reads a word and then repeats it, such as one who
recites Shema, Shema, should be silenced. - Berachot 33b distinguishes between one who
repeats a whole verse and one who repeats the word Shema, as the Rambam discusses
immediately after this.
A person who repeats a verse has acted
improperly, but is not silenced. - Rashi
explains that, although he has acted frivolously and has seemingly scorned the
verse, he has not indicated the existence of two rulers with such a reading. In
contrast, the repetition of Shema [or Modim (We thank You) - the examples cited
explicitly in the Mishnah - appears to indicate that one is paying respect to
two kings, 18וóח.
Rabbi Moshe Feinstein points out (Iggerot
Moshe, Orach Chayim, Vol. II, Responsa 22) that even in the course of singing
prayers, one should not repeat words as cantors are prone to do, even though it
does not constitute an interruption per se.
Commentary Halacha 12
If one reads intermittently, - i.e., he recites part of the Shema and then stops, and then continues
reciting, and stops again, etc.
he fulfills his obligation even if he
pauses between each reading an amount of time sufficient to complete the entire
Kri'at Shema. - This halachah is
mentioned with regard to the reading of Megillat
Esther on Purim in the
Mishnah in Megillah 17a. In his commentary on that
Mishnah, the Rambam explains that the one who reads intermittently fulfills his
obligation even if he pauses long enough to finish the whole Megillah.
Berachot 24b applies that halachah not only to the reading
of the Megillah, which is
a Rabbinic ordinance, but also to the recitation of the Shema, which is a Torah
obligation. See also Hilchot
Shofar 3:5.
The Shulchan
Aruch, Orach Chayim 65:1
quotes the Rambam's statements as halachah. The Ramah adds, however, that were
one to be unavoidably detained during the recitation of the Shema for a period long enough to finish the
entireKri'at Shema, he must recite it again. Such an interruption is
considered significant, since even if he had wanted to finish the Shema, he would have been
unable to do so.
The Magen
Avraham points out that the
Ramah's position would apply only in the case that one were unavoidably
detained by the need to relieve himself, or that he suddenly found himself in a
place unfit for the recitation of Kri'at
Shema. (The halachot concerning these laws are discussed in Chapter 3.)
This refers to the one who recites it
in order. - as required by the
previous halachah.
If one recites it while drowsy - i.e.,
not fully awake, but not fast asleep - he fulfills his obligation - See Berachot 13b.
as long as he was fully awake while
reciting the first verse. - i.e.,
in order that he recite the first verse with the intense concentration required
by Halachah 3.
Commentary Halacha 13
One who is unsure whether or not he
recited the Shema - Berachot 21a records a disagreement between
Rabbi Yehudah and Rabbi Elazar. Rabbi Yehudah says that one who is doubtful
regarding whether or not he recited theShema need not read it again, since Kri'at Shema is a Rabbinical ordinance and we
follow the rule a doubt in a Rabbinical ordinance leads to a lenient response.
Rabbi Elazar says that he must recite
the Shema in such a situation of doubt because Kri'at Shema is a Torah obligation. Therefore, the
principle - ספק דאורייתא לחומרא [a doubt regarding a Torah Law leads to a
strict response] - should be followed.
Rabbenu Yitzchak Alfasi and Rabbenu
Asher also follow Rabbi Elazar's opinion.
should recite it with the blessings
before and after it. - The Rashba
in Responsum 320 explains that although the blessings are of Rabbinic origin
and, therefore, we should not require one to say them in a situation of doubt
(see above, לקולא ספק דרבנן), the proper recitation of the Shema is inseparable from its blessings.
Therefore, since we obligate one in doubt to recite the Shema, this entails the
recitation of the Shema in its normal fashion - i.e., with its
blessings. (See Kessef Mishneh.)
However, if he is sure that he recited
the Shema but is in doubt regarding whether he recited the blessings before and
after it, he need not recite the blessings again. - Since he has definitely fulfilled the
Torah obligation of Kri'at
Shema, we invoke the aforementioned rule of לקולא ספק דרבנן with regard to
the blessings, which alone are of Rabbinic origin. (See Hilchot Berachot 8:12.)
A person who made a mistake while
reciting [the Shema] - i.e., if
one skipped over or mispronounced a word or verse
should return to the point of his
mistake. - and then continue to
read in order, from that verse until the end of Kri'at Shema, in accordance
with Halachah 11 in this chapter. See Tosefta,
Berachot 2:4.
If one becomes confused and forgets
which section he has just completed - i.e.,
finding himself at a point where it is natural to pause (e.g., between the
first section and the second), he becomes confused and forgets exactly what he
has finished saying and where he must resume reading.
he should return to the first section
- i.e., "And you shall love God, your Lord" (Deuteronomy 6:5) - Berachot 16a states that when one errs in the
middle of a section, he returns to the beginning of the section. Were he to become
confused between sections, he returns to the first section.
Rashi explains that returning to the
first section means to the pause between the first two sections, i.e., one
would begin reading from ViHayah
Im Shamoa, the second section in Kri'at
Shema. The Tur, Orach
Chayim 64 also explains the
halachah in this fashion.
The Rambam, however, understands that
the Gemara obligates one to return to the beginning of the first section. The Beit Yosef explains that both Rashi and the
Rambam agree that one must return to the point of the first pause in Kri'at Shema. The Rambam,
however, holds that the first pause one makes while reading the Shema is not between the first two sections.
Rather, it is after the recitation of ברוך שם כבוד מלכותו לעולם ועד. This
signifies the transition between one's acceptance of the kingship of Heaven and
the beginning of the recitation of the Shema.
The Shulchan
Aruch, Orach Chayim 61:14
states the halachah that one must pause between ברוך שם and ואהבת. However, its
decision regarding the law under discussion (ibid. 64:3) reflects Rashi's position.
Commentary Halacha 14
A person who errs in the middle of a
section, but is unaware of where he paused - See
the commentary on the previous halachah which discusses this expression.
should return to the beginning of that
section. - This is so only if he
is completely unaware of where he erred. However, were he to be absolutely sure
that he recited part of a particular section, he should start reciting again
from after that point (Kessef Mishneh).
One who recited (uch'tavtam) - This halachah is found in the
continuation ofBerachot 16a,
quoted above.
but does not know whether he recited
uch'tavtam of [the section of] "Shema" - i.e., of the first section, which
begins with Shema Yisrael.
or of [the section of] ViHayah Im Shamoa, (And
if you will listen), - i.e., the
second section of Kri'at Shema,
which begins with these words.
should return to uch'tavtam of
"Shema." - In their
commentary to theShulchan Aruch, Orach Chayim 64:4, both the Taz and the Magen Avrahamexplain that this
problem does not arise with the word וקשרתם "And you shall bind,"
which also appears in both of the first two sections of Kri'at Shema.
In the first section, this word is
written with a kamatz וקשרתם (And you [singular] shall bind
them), whereas in the second section it is written with a segol וקשרתם (And you [plural] shall
bind...)."
However, if his doubt arises only
after having recited למען ירבו ימיכם (In order that your days be multiplied, Deuteronomy 11:21), he need not return,
because [we assume] he has recited in accordance with the natural pattern of
his speech. - i.e., we assume he
recited למען in its proper place, at the end of the second section of Shema.
Commentary Halacha 15
[The following rules apply when] one
encounters other people or is approached by them while reciting the Shema. - Having discussed in the previous
halachot the proper reaction to unintentional interruptions in Kri'at Shema, the Rambam now
discusses when one must purposefully interrupt his reading of the Shema in order to greet people or respond to
their greetings.
These halachot are based on the
Mishnah (Berachot 13a):
"Between sections, one may
initiate greetings out of respect, and respond. In the middle [of a section],
one may initiate greetings out of fear, and respond," these are the words
of Rabbi Meir.
Rabbi Yehudah says: "In the middle [of a section] one may initiate contact out of respect, and respond out of fear. Between sections, one may initiate out of respect and respond to anyone's greeting."
Rabbi Yehudah says: "In the middle [of a section] one may initiate contact out of respect, and respond out of fear. Between sections, one may initiate out of respect and respond to anyone's greeting."
If he is between sections, - This term is defined in Halachah 17.
he should stop and greet those he is
obligated to honor - i.e., he may
initiate the contact. This follows Rabbi Yehudah's position in the Mishnah
quoted above.
e.g., his father, - The Rambam explains the term mipnai hakavod (out of respect) used in the Mishnah
as referring to those one is obligated to honor according to Torah Law; i.e.,
one's parents in response to the command "Honor your father and your
mother" (Exodus 20:12)...
his teacher - i.e., one who taught him Torah. Hilchot Talmud Torah 5:1 states:
Just as a person is commanded to honor
his father and fear him, so too, is he obligated to honor and fear his teacher.
Indeed, his teacher deserves more than his father. His father brought him into
the life of this world, while his teacher... brings him to the life of the
world to come.
or anyone greater than he in learning.
- Hilchot Talmud Torah 6:1 states:
It is a mitzvah to glorify any Torah
Sage even though he is not one's teacher.
Commentary Halacha 16
If one is in the middle [of a
section], he may stop - This applies even when one is in the middle of a verse
(Jerusalem Talmud, mentioned by Rabbenu Asher.)
Rabbenu Manoach explains this idea.
After making an interruption, one should continue reading where he left off
only when the break does not entail the interruption of a single idea. However,
when a person is forced to make an interruption after stating only half of an
idea, he should repeat the whole verse after the completion of his greeting
lest he create a misconception.
In the middle of the verses, שמע ישראל
or Baruch Shem Kavod…, one
may not interrupt at any time unless one's life is in danger (Shulchan
Aruch, Orach Chayim 66:1).
and initiate an exchange of greetings
only with someone of whom he is afraid - e.g., a king or tyrant. - The term מפני היראה (out of fear) used
in the abovementioned Mishnah refers to a king or tyrant - i.e., someone of
whom one is physically afraid.
Rashi explains fear as referring to
someone who one is afraid will kill him. Rabbenu Asher takes issue with Rashi's
explanation of fear. He points out that it is unnecessary for the Mishnah to
inform us that in the case of פיקוח נפש (a life-threatening situation), one may
interrupt Kri'at Shema.
Even violation of the Shabbat is permitted in such instances.
Therefore, Rabbenu Asher explains
"out of fear" as referring to one's father or rabbi: איש את אימו ואת אביו
תיראו (Every person must revere his mother and father) (Leviticus 19:3). We also learn in Pirkei Avot 4:12 and Pesachim 108a that the fear of one's rabbi is
similar to the fear of Heaven. See also Hilchot
Talmud Torah 5:1.
The Shulchan
Aruch, Orach Chayim 66:1
accepts Rashi's position regarding honor and Rabbenu Asher's interpretation of
fear. He also mentions the Rambam's understanding of "out of fear,"
as referring to a king or tyrant - this refers to one who is likely to cause
pain or sorrow (Kessef Mishneh).
However, he may return the greetings
of those he is obligated to honor - e.g., his father or his teacher. - See the commentary on the previous
halachah.
The Mishnah
Berurah, Orach Chayim 66:1
explains that at present, one should never greet [or return greetings of]
anyone during Kri'at Shema,
or even during פסוקי דזמרא, the verses of praise that precede Kri'at Shema and its blessings, unless it is clear
that such a person will be insulted. Since people do not expect one to
interrupt Kri'at Shema in order to greet them, such an insult
is extremely rare indeed.
One should, however, interrupt at any
point [except in the middle of the verses שמע ישראל and ברוך שם כבוד] in order
to respond to Kaddish (יהא שמיה רבא),Kedushah (קדוש קדוש קדוש), Barchu and Modim.
(See Shulchan Aruch, Orach
Chayim 66:3, the Mishnah Berurah there and Shulchan Aruch HaRav, Orach Chayim 66:2.)
In his responsa, the Rambam also
forbids the inclusion of hymns within the blessings [as is Ashkenazic custom on
festivals], considering them as an interruption.
Commentary Halacha 17
These are the intervals between the sections: between the first
blessing and the second; between the second [blessing] and "Shema" -This
decision is based on the principle that the blessings before the Shema - though necessary to develop the
meditative consciousness necessary for the correct intention during Shema - are not considered as directly
related to theShema itself.
Accordingly, though it is forbidden to
make an interruption between the recitation of a blessing before a mitzvah and
the actual fulfillment of the mitzvah, these interruptions are permitted
between the blessings before the Shema and the Shema. Some communities
maintain that the blessings before the Shemaare
similar to the blessings before other mitzvot and do not allow such
interruptions.
between the first and second sections
of Kri'at Shema; between the second and third sections of Kri'at Shema. Between
these sections, one initiates an exchange with one whom it is his duty to honor
and responds to the greetings of anyone. - as
explained above in Halachah 15.
However, the interval between the end
of the third section of Kri'at Shema and [the paragraph beginning with] Emet
v'yatziv is considered the middle of a section, - Berachot 14b explains the significance
of the proximity of the end of Kri'at
Shema, א-להיכם אני ה', to the word Emet.
This is based on a verse in Jeremiah 10:10 א-להיכם אמת ‘ה and proclaims
that "God, your Lord, is true." Thus, these words do not represent a
break between sections, but rather a continuum.
and one may interrupt only to greet
one of whom one is afraid, or to respond to the greetings of someone one is
obligated to honor. - as
explained in the previous halachah.
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Hayom Yom:
• Wednesday, Shevat 28, 5774 · 29 January 2014
"Today's Day"
Wednesday Sh'vat 28 5703
Torah lessons: Chumash:
Mishpatim, Revi'i with Rashi.
Tehillim: 135-139.
Tanya: And the like (p. 107)...explained above. (p. 109).
One of the Baal Shem Tov's teachings:
"When you see chamor, a donkey"1 - when you carefully
examine your chomer ("materiality"), your body, you will see...
..."your enemy" - meaning, that your chomer hates your
Divine soul that longs for G-dliness and the spiritual, and furthermore, you
will see that it is...
..."lying under its burden" placed upon it - (the
body) by G-d, namely, that it should become refined through Torah and mitzvot;
but the body is lazy to fulfill them. It may then occur to you that...
..."you will refrain from helping it" - to enable it
to fulfill its mission, and instead you will follow the path of mortification2
of the flesh to break down the body's crass materiality. However, not in this
approach will the light of Torah reside. Rather...
..."you must aid it" - purify the body, refine it, but
do not break it by mortification.
FOOTNOTES
1. Sh'mot 23:5.
2. There was indeed a
method of subordinating the body through afflicting it with ascetic practices,
but the Baal Shem Tov rejected this path. He saw the body not as an obstacle to
the spirit, something intrinsically evil and ungodly, but as a potential
vehicle for the spiritual, a means for the soul to attain heights otherwise inaccessible.
The "enemy" is to be transformed into an ally, an instrument. In
great measure the Mitzvot employ gross physical matter to fulfill G-d's will,
e.g. leather for tefillin thongs, wool for tzitzit, etc.
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Daily Thought:
Science From the Top Down
The scientist’s understanding begins from the outside and
attempts to work in—from the bottom up. He begins with subjective empiricism
and attempts to deduce an objective model.
The wisdom of Torah begins from the inside and works its way
out—from the top down. In this approach you meditate upon the Creator’s own
objective model and apply it to discover the truth behind this world.
The prudent scientist will realize that he can benefit most
through a combination of both approaches.
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