Today in Judaism: Today is: Thursday, 22 Shevat 5774 • 23 January 2014

Today in Judaism: Today is: Thursday, 22 Shevat 5774 • 23 January 2014

Today in Jewish History:

• Passing of Kotzker Rebbe (1859)

Passing of Rabbi Menachem Mendel of Kotzk (1787-1859), renowned Chassidic leader, and forerunner of the "Ger" Chassidic dynasty.

• Rebbetzin's Yahrtzeit (1988)

Rebbetzin Chaya Mushkah Schneerson (b. 1901), wife of the Lubavitcher Rebbe, passed away on the 22nd of Shevat of the year 5748 (1988). For more on the Rebbetzin, see link below. Chabad's annual international conference of sheluchot (woman "emissaries") is held on or near this date.

Links: An on-line biography; more on the Rebbetzin

Daily Quote:

Why was the Torah given in the desert? For if it were given in the Land of Israel, the residents of the Land of Israel would say, "It is ours"; and if it were given in some other place, the residents of that place would say, "It is ours." Therefore it was given in the wilderness, so that anyone who wishes to acquire it may acquire it...--Mechilta D'Rashbi

Daily Study:

Chitas and Rambam for today:

Chumash: Parshat Mishpatim, 5th Portion (Exodus 23:6-23:19) with Rashi

• 6. You shall not pervert the judgment of your poor man in his lawsuit.         ו. לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ:

your poor man: Heb. אֶבְיֹנְ, an expression of desiring אוֹבֶה, [meaning] one who is impoverished and desires all good things. -[From Mechilta]

אבינך: לשון אובה, שהוא מדולדל ותאב לכל טובה:

7. Distance yourself from a false matter; and do not kill a truly innocent person or one who has been declared innocent, for I will not vindicate a guilty person.     ז. מִדְּבַר שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל תַּהֲרֹג כִּי לֹא אַצְדִּיק רָשָׁע:

and do not kill a truly innocent person or one who has been declared innocent: How do we know that if one emerges from the court guilty [and is given the death sentence], and one [of the judges] says, “I have a way to prove his innocence,” we must bring him back [to the court and retry him]? Because the Torah states: “and do not kill a truly innocent person.” Although he was not declared innocent-for he was not vindicated by the court-he is, nevertheless, free from the death penalty, because you have reason to acquit him. And how do we know that if one emerges from the court innocent, and one [of the judges] says, “I have a way to prove his guilt,” we do not bring him back to the court [to retry him]? Because the Torah states: “and do not kill… one who is declared innocent.” And this one is innocent because he was vindicated by the court. -[From Mechilta, Sanh. 33b]

ונקי וצדיק אל תהרג: מניין ליוצא מבית דין חייב ואמר אחד יש לי ללמד עליו זכות, שמחזירין אותו, תלמוד לומר ונקי אל תהרג וזה אף על פי שאינו צדיק, שלא נצטדק בבית דין, מכל מקום נקי הוא מדין מיתה, שהרי יש לך לזכותו. ומניין ליוצא מבית דין זכאי ואמר אחד יש לי ללמד עליו חובה, שאין מחזירין אותו לבית דין לחייבו תלמוד לומר וצדיק אל תהרוג, וזה צדיק הוא, שנצטדק בבית דין:

for I will not vindicate a guilty person: It is not incumbent upon you to return him [to court] for I will not vindicate him in My law. If he emerges innocent from your hand [i.e., from the courts], I have many agents to put him to death-with the death penalty he deserves. -[From Mechilta, Sanh. 33b]

כי לא אצדיק רשע: אין עליך להחזירו, כי אני לא אצדיקנו בדיני, אם יצא מידך זכאי, יש לי שלוחים הרבה להמיתו במיתה שנתחייב בה:

8. You shall not accept a bribe, for a bribe will blind the clear sighted and corrupt words that are right.     ח. וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וִיסַלֵּף דִּבְרֵי צַדִּיקִים:

You shall not accept a bribe: Even [in order] to judge fairly, and surely [not] to pervert the judgment, for [in fact, taking a bribe] in order to pervert the judgment is already mentioned: “You shall not pervert judgment” (Deut. 16:19). -[From Keth. 105a]

ושחד לא תקח: אפילו לשפוט אמת, וכל שכן כדי להטות הדין, שהרי כדי להטות את הדין נאמר כבר לעיל לא תטה משפט:

for a bribe will blind the clear-sighted: Even if one is wise in Torah, and he accepts a bribe, he will eventually become deranged, forget his studies, and lose his eyesight. -[From Keth. 105a, Mechilta]

יעור פקחים: אפילו חכם בתורה ונוטל שוחד, סוף שתטרף דעתו עליו, וישתכח תלמודו, ויכהה מאור עיניו:

and corrupt: Heb. וִיסַלֵף, as the Targum [Onkelos and Jonathan] renders: וּמְקַלְקֵל, [meaning] and spoils.

ויסלף: כתרגומו ומקלקל:

words that are right: Heb. דִבְרֵי צַדִּיקִים, words that are just, true judgments, and so is its Aramaic translation: פִּתְגָמִין ךְתְּרִיצִין, [meaning words that are] straight.

דברי צדיקים: דברים המצודקים, משפטי אמת, וכן תרגומו פתגמין תריצין. ישרים:

9. And you shall not oppress a stranger, for you know the feelings of the stranger, since you were strangers in the land of Egypt.      ט. וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵּר כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם:

And you shall not oppress a stranger -: In many places the Torah warns about the stranger [convert] because he has a strong temptation [to return to his former bad ways]. -[From B.M. 59b]

וגר לא תלחץ: בהרבה מקומות הזהירה תורה על הגר מפני שסורו רע:

the feelings of the stranger: How hard it is for him when people oppress him.

את נפש הגר: כמה קשה לו כשלוחצים אותו:

10. Six years you may sow your land and gather in its produce.     י. וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת אַרְצֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ:

and gather in its produce: Heb. וְאָסַפְךְתָּ, an expression of bringing into the house, like “And you shall bring it (וַאִסַפְךְתּוֹ) into your house” (Deut. 22:2).

ואספת את תבואתה: לשון הכנסה לבית, כמו (דברים כב ב) ואספתו אל תוך ביתך:

11. But in the seventh [year] you shall release it and abandon it; the poor of your people shall eat [it], and what they leave over, the beasts of the field shall eat. So shall you do to your vineyard [and] to your olive tree[s].     יא. וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ:

you shall release it: from work.

תשמטנה: מעבודה:

and abandon it: from eating it after the time of the removal (see Mechilta). Another interpretation:

ונטשתה: מאכילה אחר זמן הביעור. דבר אחר תשמטנה מעבודה גמורה, כגון חרישה וזריעה. ונטשתה מלזבל ומלקשקש:

you shall release it: from real work, such as plowing and sowing,

ויתרם תאכל חית השדה: להקיש מאכל אביון למאכל חיה מה חיה אוכלת בלא מעשר, אף אביונים אוכלים בלא מעשר, מכאן אמרו אין מעשר בשביעית:

and abandon it: from fertilizing and hoeing.

כן תעשה לכרמך: ותחלת המקרא בשדה הלבן, כמו שאמור למעלה הימנו תזרע את ארצך:

and what they leave over, the beasts of the field shall eat: [This is written in order] to liken the food of the poor to the food of the beast. Just as the beast eats without tithing, so do the poor eat without tithing. From here [we derive] that there are no tithes in the seventh year. -[From Mechilta]

So shall you do to your vineyard: And the beginning of the verse is speaking of a grain field, as is stated above [verse 10]: “You may sow your land.”

12. Six days you may do your work, but on the seventh day you shall rest, in order that your ox and your donkey shall rest, and your maidservant's son and the stranger shall be refreshed.   יב. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר:

but on the seventh day you shall rest: Even in the seventh year, the weekly Sabbath, commemorating the Creation, shall not be uprooted, [so] that you shall not say that since the entire year is referred to as “Sabbath,” the weekly Sabbath need not be observed in it [the Sabbatical Year]. -[From Mechilta]

וביום השביעי תשבת: אף בשנה השביעית לא תעקר שבת בראשית ממקומה, שלא תאמר הואיל וכל השנה קרויה שבת, לא תנהג בה שבת בראשית:

in order that your ox and your donkey shall rest: Give it rest, to permit it to tear up and eat grass from the earth. Or perhaps it [this verse] means that one must confine it indoors? [But] you must say that this [confining them indoors] would not be rest but discomfort. -[From Mechilta]

למען ינוח שורך וחמרך: תן לו ניח להתיר שיהא תולש ואוכל עשבים מן הקרקע. או אינו אלא יחבשנו בתוך הבית, אמרת אין זה נייח אלא צער:

your maidservant’s son: The text is speaking of an uncircumcised slave. [From Mechilta]

בן אמתך: בעבד הערל הכתוב מדבר:

and the stranger: This refers to a resident alien. -[From Mechilta]

והגר: גר תושב:

13. Concerning all that I have said to you you shall beware, and the name of the gods of others you shall not mention; it shall not be heard through your mouth.       יג. וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל פִּיךָ:

Concerning all that I have said to you you shall beware: Heb. ךְתִּשָׁמֵרוּ. [This verse comes] to give every positive commandment the stringency of a prohibition [i.e., negative commandment], for every exhortation to beware (שְׁמִירָה) in the Torah is a prohibition, [and it appears] instead of a negative expression.

ובכל אשר אמרתי אליכם תשמרו: לעשות כל מצות עשה באזהרה, שכל שמירה שבתורה אזהרה היא במקום לאו:

you shall not mention: That one should not say to another, “Wait for me beside such-and-such an idol,” or “Meet me on the day [dedicated to] such-and-such an idol” (Mechilta, Sanh. 63b). Another explanation: Concerning all that I have said to you, you shall beware, and the name of the gods of strangers you shall not mention -[this comes] to teach you that idolatry is tantamount to all the commandments [combined], and whoever is careful with it is considered as if he has observed them all. -[see Kid. 40a, Ned. 25a, Shev. 29a, Chul. 5a, Rashi on Num. 15:23, Deut. 12:28, Er. 69b]

לא תזכירו: שלא יאמר לו שמור לי בצד עבודה זרה פלונית או תעמוד עמי ביום עבודה זרה פלונית. דבר אחר ובכל אשר אמרתי אליכם תשמרו ושם א-להים אחרים לא תזכירו ללמדך ששקולה עבודה זרה כנגד כל המצות כולן, והנזהר בה כשומר את כולן:

it shall not be heard: from the gentile.

לא ישמע: מן הגוי:

through your mouth: [Meaning] that you shall not enter a partnership with a gentile, so that he would swear to you by his pagan deity. The result [if he does swear] will be that you will indirectly cause it [the deity] to be mentioned through yourself [i.e., through a claim you made against him]. -[From Sanh. 63b] I.e., the occasion may arise that the gentile partner is required to swear something to his Jewish partner, and he will swear by his deity. [From Sanh. 63b]

על פיך: שלא תעשה שותפות עם נכרי וישבע לך בעבודה זרה שלו נמצאת שאתה גורם שיזכר על ידך:

14. Three times you shall slaughter sacrifices to Me during the year.        יד. שָׁלשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה:

times: Heb. רְגָלִים, [synonymous with] פְּעָמִים, times, and similarly, “that you have struck me already three times (רְגָלִים) ” (Num. 22:28).

רגלים: פעמים וכן (במדבר כב כח) כי הכיתני זה שלש רגלים:

15. You shall observe the festival of unleavened bread; for seven days you shall eat unleavened bread as I have commanded you, at the appointed time of the month of springtime, for then you left Egypt, and they shall not appear before Me empty handed.        טו. אֶת חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי בוֹ יָצָאתָ מִמִּצְרָיִם וְלֹא יֵרָאוּ פָנַי רֵיקָם:

the month of springtime: Heb. חֹדֶשׁ הָאָבִיב, [the month] in which the grain fills out in its greenness (בְּאִבֶּיהָ). [Alternatively,] אָבִיב is an expression [related to the word for] a father אָב, the firstborn and the earliest [month] to ripen fruits.

חדש האביב: שהתבואה מתמלאת בו באביה. לשון אחר אביב, לשון אב, בכור וראשון לבשל פירות:

and they shall not appear before Me empty-handed: When you come to appear before Me on the festivals, bring Me burnt offerings. -[From Mechilta, Chag. 7a]

ולא יראו פני ריקם: כשתבאו לראות פני ברגלים, הביאו לי עולות:

16. And the festival of the harvest, the first fruits of your labors, which you will sow in the field, and the festival of the ingathering at the departure of the year, when you gather in [the products of] your labors from the field.      טז. וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת מַעֲשֶׂיךָ מִן הַשָּׂדֶה:

And the festival of the harvest: That is the feast of Shavuoth.

וחג הקציר: הוא חג שבועות:

the first fruits of your labors: which is the time of the bringing of the first fruits for the two breads, which are brought on Shavuoth [and serve to] permit the new grain [to be used] for meal offerings and [also] to bring the first fruits to the Sanctuary, as it is said: “And on the day of the first fruits, etc.” (Num. 28:26).

בכורי מעשיך: שהוא זמן הבאת בכורים, ששתי הלחם הבאים בעצרת היו מתירין החדש למנחות ולהביא בכורים למקדש, שנאמר (במדבר כח כו) וביום הבכורים וגו':

and the festival of the ingathering: That is the festival of Succoth.

וחג האסיף: הוא חג הסוכות:

when you gather in [the products of] your labors: For during the entire summer, the grain dries out in the fields, and on the festival [of Succoth], they gather it into the house because of the rains [that are about to fall].

באספך את מעשיך: שכל ימות החמה התבואה מתייבשת בשדות ובחג אוספים אותה אל הבית מפני הגשמים:

17. Three times during the year, all your males shall appear before the Master, the Lord.      יז. שָׁלשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ אֶל פְּנֵי הָאָדֹן | יְהֹוָה:

Three times, etc.: Since the context deals with the seventh year, it was necessary to say that the three pilgrimage festivals would not be uprooted from their place. -[From Mechilta]

שלש פעמים וגו': לפי שהענין מדבר בשביעית הוצרך לומר שלא יסתרסו רגלים ממקומן:

all your males: Heb. כָּל-זְכוּרְ. All the males among you.

כל זכורך: הזכרים שבך:

18. You shall not sacrifice the blood of My sacrifice with leaven, and the fat of My festive sacrifice shall not stay overnight until morning.      יח. לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר:

You shall not sacrifice the blood of My sacrifice with leaven: You shall not slaughter the Passover sacrifice on the fourteenth of Nissan until you have done away with the leaven. -[From Mechilta, Pes. 63a]

לא תזבח על חמץ וגו': לא תשחט את הפסח בי"ד בניסן עד שתבער החמץ:

and the fat of My festive sacrifice shall not stay overnight: off the altar. -[From Mechilta]

ולא ילין חלב חגי וגו': חוץ למזבח:

until morning: One may think that even on the altar pyre it would become disqualified. Therefore, the Torah states: “on its pyre on the altar all night” (Lev. 6:2).

עד בקר: יכול אף על המערכה יפסל בלינה, תלמוד לומר (ויקרא ו ב) על מוקדה על המזבח כל הלילה:

shall not stay overnight: Only at dawn is it considered [as if the fat of the sacrifice had been] staying overnight, as it is said: “until morning,” but all night he may pick it [the fat] up from the floor [and return it] onto the altar. -[From Zev. 87a]

ולא ילין: אין לינה אלא בעמוד השחר שנאמר עד בקר, אבל כל הלילה יכול להעלותו מן הרצפה למזבח:

19. The choicest of the first fruits of your soil you shall bring to the house of the Lord, your God. You shall not cook a kid in its mother's milk.         יט. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהֹוָה אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ:

The choicest of the first fruits of your soil: Even in the seventh year, the offering of bikkurim is obligatory. Therefore, it is stated here, too: “the first fruits of your soil.” How are the bikkurim chosen? A person enters his field and sees a fig that has ripened. He winds a blade of grass around it as a sign and sanctifies it. Bikkurim are [brought as an offering] only from the seven species enumerated in Scripture: “A land of wheat and barley, and vines and figs and pomegranates, a land of oil-yielding olives and honey” (Deut. 8:8). -[From Bik. 3:1]

ראשית בכורי אדמתך: אף השביעית חייבת בבכורים, לכך נאמר אף כאן בכורי אדמתך. כיצד, אדם נכנס לתוך שדהו, ורואה תאנה שבכרה, כורך עליה גמי לסימן ומקדישה. ואין בכורים אלא משבעת המינין האמורין במקרא (דברים ח ח) ארץ חטה ושעורה וגו':

You shall not cook a kid: Heb. גְּדִי. A calf and a lamb are also included in [the term] גְּדִי, for גְּדִי is only an expression of a tender young animal. [This you know] from what you find in many places in the Torah where גְּדִי is written, and it was necessary to write after it עִזִים [to qualify it as a kid], for example, “I will send you a kid גְּדִי עִזִים ” (Gen. 38:17); “the kid גְּדִי הָעִזִים ” (Gen. 38:20); “two kids עִזִים גְּדָיֵי ” (Gen. 27:9); to teach you that wherever גְּדִי is mentioned unqualified, it also means a calf and a lamb. This [prohibition] is written in three places in the Torah, one for the prohibition of eating [meat with milk], one for the prohibition of deriving any benefit [from meat with milk], and one for the prohibition of cooking [meat with milk]. -[From Chul. 113b, 115b]

לא תבשל גדי: אף עגל וכבש בכלל גדי, שאין גדי אלא לשון ולד רך, ממה שאתה מוצא בכמה מקומות בתורה שכתוב גדי, והוצרך לפרש אחריו עזים, כגון (בראשית לח יז) אנכי אשלח גדי עזים, (שם שם כ) את גדי העזים, (שם כז ט) שני גדיי עזים, ללמדך, שכל מקום שנאמר גדי סתם, אף עגל וכבש במשמע. ובשלושה מקומות נכתב בתורה אחד לאיסור אכילה, ואחד לאיסור הנאה, ואחד לאיסור בישול:

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Tehillim Psalm Chapters 106-107

• Chapter 106

The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!

1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.

2. Who can recount the mighty acts of the Lord, or proclaim all His praises?

3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.

4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;

5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.

6. We have sinned as did our fathers, we have acted perversely and wickedly.

7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.

8. Yet He delivered them for the sake of His Name, to make His strength known.

9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.

10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.

11. The waters engulfed their adversaries; not one of them remained.

12. Then they believed in His words, they sang His praise.

13. They quickly forgot His deeds, they did not wait for His counsel;

14. and they lusted a craving in the desert, they tested God in the wilderness.

15. And He gave them their request, but sent emaciation into their souls.

16. They angered Moses in the camp, and Aaron, the Lord's holy one.

17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;

18. and a fire burned in their assembly, a flame set the wicked ablaze.

19. They made a calf in Horeb, and bowed down to a molten image.

20. They exchanged their Glory for the likeness of a grass-eating ox.

21. They forgot God, their savior, Who had performed great deeds in Egypt,

22. wonders in the land of Ham, awesome things at the Sea of Reeds.

23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.

24. They despised the desirable land, they did not believe His word.

25. And they murmured in their tents, they did not heed the voice of the Lord.

26. So He raised His hand [in oath] against them, to cast them down in the wilderness,

27. to throw down their progeny among the nations, and to scatter them among the lands.

28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;

29. they provoked Him with their doings, and a plague broke out in their midst.

30. Then Phineas arose and executed judgement, and the plague was stayed;

31. it was accounted for him as a righteous deed, through all generations, forever.

32. They angered Him at the waters of Merivah, and Moses suffered on their account;

33. for they defied His spirit, and He pronounced [an oath] with His lips.

34. They did not destroy the nations as the Lord had instructed them;

35. rather, they mingled with the nations and learned their deeds.

36. They worshipped their idols, and they became a snare for them.

37. They sacrificed their sons and daughters to demons.

38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.

39. They were defiled by their deeds, and went astray by their actions.

40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;

41. so He delivered them into the hands of nations, and their enemies ruled them.

42. Their enemies oppressed them, and they were subdued under their hand.

43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.

44. But He saw their distress, when He heard their prayer;

45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,

46. and He caused them to be treated mercifully by all their captors.

47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.

48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"

Chapter 107

This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.

1. Give thanks to the Lord for He is good, for His kindness is everlasting.

2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.

3. He gathered them from the lands-from east and from west, from north and from the sea.

4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.

5. Both hungry and thirsty, their soul languished within them.

6. They cried out to the Lord in their distress; He delivered them from their afflictions.

7. He guided them in the right path to reach an inhabited city.

8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,

9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.

10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,

11. for they defied the words of God and spurned the counsel of the Most High-

12. He humbled their heart through suffering; they stumbled and there was none to help.

13. They cried out to the Lord in their distress; He saved them from their afflictions.

14. He brought them out of darkness and the shadow of death, and sundered their bonds.

15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,

16. for He broke the brass gates and smashed the iron bars.

17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.

18. Their soul loathes all food, and they reach the gates of death.

19. They cried out to the Lord in their distress; He saved them from their afflictions.

20. He sent forth His command and healed them; He delivered them from their graves.

21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.

22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.

23. Those who go down to the sea in ships, who perform tasks in mighty waters;

24. they saw the works of the Lord and His wonders in the deep.

25. He spoke and caused the stormy wind to rise, and it lifted up the waves.

26. They rise to the sky, plunge to the depths; their soul melts in distress.

27. They reel and stagger like a drunkard, all their skill is to no avail.

28. They cried out to the Lord in their distress, and He brought them out from their calamity.

29. He transformed the storm into stillness, and the waves were quieted.

30. They rejoiced when they were silenced, and He led them to their destination.

31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.

32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.

33. He turns rivers into desert, springs of water into parched land,

34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.

35. He turns a desert into a lake, and parched land into springs of water.

36. He settles the hungry there, and they establish a city of habitation.

37. They sow fields and plant vineyards which yield fruit and wheat.

38. He blesses them and they multiply greatly, and He does not decrease their cattle.

39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.

40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.

41. He raises the needy from distress, and makes their families [as numerous] as flocks.

42. The upright observe this and rejoice, and all the wicked close their mouth.

43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.

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Today in Tanya: Likutei Amarim, middle of Chapter 23

• Thursday, 22 Shevat 5774 – 23 January 2014

• Lessons in  Tanya

• Likutei Amarim, middle of Chapter 23

ומאחר שרצון העליון המיוחד באין סוף ברוך הוא בתכלית היחוד, הוא בגילוי לגמרי ולא בהסתר פנים כלל וכלל בנפש האלקית ולבושיה הפנימים, שהם מחשבתה ודבורה, באותה שעה שהאדם עוסק בדברי תורה

Now, since the Divine Will, which is in perfect unity with G‑d Himself, stands completely revealed in the divine soul and in its inner garments — i.e., its thought and speech — while a person occupies himself with words of Torah, and there is nothing obscuring the Divine Will at that time, for when one studies Torah, the Divine Will and wisdom contained in it come into full expression in one’s soul and its faculties of thought and speech,

הרי גם הנפש ולבושיה אלו מיוחדים ממש באין סוף ברוך הוא באותה שעה בתכלית היחוד

it follows that at that time, the soul and these garments of thought and speech are also truly united with G‑d,

כיחוד דבורו ומחשבתו של הקב״ה במהותו ועצמותו כנ״ל

with a unity comparable to that of G‑d’s speech and thought with His essence and being as explained above. 1

כי אין שום דבר נפרד כי אם בהסתר פנים כנ״ל

For nothing is separate from G‑d, except insofar as His Countenance is concealed.

Only then can created beings perceive themselves as distinct entities (as explained in ch. 22). Since there is no such concealment when one studies the Torah, one attains thereby a perfect unity with G‑d — a unity comparable to that of G‑d’s speech and thought with Himself prior to their revelation as “speech” and “thought”, but as they are contained within Himself.

ולא עוד אלא שיחודם הוא ביתר שאת ויתר עז מיחוד אור אין סוף ברוך הוא בעולמות עליונים

Moreover, their unity i.e., the unity of the divine soul and its faculties with G‑d, that is attained through Torah study is even more exalted and more powerful than the unity of G‑d’s infinite light with the upper (spiritual) worlds.

מאחר שרצון העליון הוא בגילוי ממש בנפש ולבושיה העוסקים בתורה, שהרי הוא הוא התורה עצמה

For the Divine Will is actually manifest in the soul and its garments that are engaged in Torah study, since it is identical with the Torah being studied.

וכל העולמות העליונים מקבלים חיותם מאור וחיות הנמשך מהתורה שהיא רצונו וחכמתו יתברך, כדכתיב: כולם בחכמה עשית

All the worlds receive their vitality by way of the light and life derived from the Torah which is G‑d’s Will and wisdom; as it is written, 2 “Through wisdom You have made them all.”

G‑d’s wisdom is thus the source of vitality for all the worlds.

ואם כן החכמה, שהיא התורה, למעלה מכולם

Thus it follows that G‑d’s wisdom, i.e., the Torah, transcends them all.

It must be above all the worlds, since it is their source.

והיא היא רצונו יתברך הנקרא סובב כל עלמין, שהיא בחינת מה שאינו יכול להתלבש בתוך עלמין, רק מחיה ומאיר למעלה בבחינת מקיף

In fact the Torah, G‑d’s Will, is described as “encompassing” all the worlds, meaning that it is at a level that cannot become clothed within the worlds, but rather animates and illuminates them as if from a distance, from above, in a transcending and “encompassing” manner, 3

והיא היא המתלבשת בנפש ולבושיה בבחינת גילוי ממש כשעוסקים בדברי תורה

and it is this level which transcends all the worlds that is clothed in a truly revealed form in one’s soul and his soul-garments, when he studies Torah,

ואף על גב דאיהו לא חזי כו‘ ומשום הכי יכול לסבול משום דלא חזי, מה שאין כן בעליונים

even although he does not see it. 4 I.e., when one studies Torah he is unable to consciously experience the unity of his soul with G‑d which is attained thereby, yet his soul feels it.(5In fact, this is precisely why he can endure such a unity with G‑d, precisely because he cannot feel it — unlike the supernal worlds where G‑dliness is not obscured as it is in this world, and they cannot therefore endure such a unity with G‑d without becoming completely nullified and losing their identities entirely.)

ובזה יובן למה גדלה מאד מעלת העסק בתורה יותר מכל המצות, ואפילו מתפלה שהיא יחוד עולמות עליונים

This discussion of the exalted unity with G‑d attained through Torah study, which is even greater than that accomplished by performing the mitzvot, explains why Torah study is so much loftier than all the other commandments, including even prayer, which effects unity within the supernal worlds.

והא דמי שאין תורתו אומנתו צריך להפסיק, היינו מאחר דמפסיק ומבטל בלאו הכי

(6Although the law requires of anyone whose Torah study is not his entire occupation that he interrupt his study for prayer, 7 which would seem to indicate that prayer surpasses Torah study, this is so only because he would in any case pause and interrupt his studies.)

Thus it is not the law which causes him to interrupt. The law merely states that the interruption which he would have made regardless, be made at the time designated for prayer; and as soon as he interrupts his studies, he is automatically obliged to pray. 8

FOOTNOTES

1.   Ch. 21.

2.   Tehillim 104:24.

3.   See below, chs. 41, 46, 48 and 51.

4.   Cf. Megillah 3a.

5.   Parentheses are in the original text.

6.   Parentheses are in the original text.

7.   Shabbat 11a; Rambam, Hilchot Tefillah 6:8; R. Shneur Zalman, Shulchan Aruch 106:4.

8.   This interpretation is based on a note by the Rebbe.

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Rambam:

• Daily Mitzvah Sefer Hamitzvos:

N16, N17, N18, N19, N20, N21, N26, N28, N27, N29, N14, N8, N9, N7

Negative Commandment 16 (Digest)

Inciting Another Jew to Worship Idols

"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.

It is forbidden to incite another to worship idols.

The 16th prohibition is that we are forbidden from leading someone astray by encouraging [even] one Jew to serve idolatry. The person who does so is called a meisis, as we have explained above.1

The verse which is the source of this commandment is G‑d's statement (exalted be He), regarding a meisis,2 "'[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they shall no longer do such an evil thing in your midst."

One who transgresses this prohibition, i.e. the one who incites another Jew [towards idolatry] is liable to execution by stoning, as the verse states,3 "You must certainly kill him." The one whom the meisis tried to incite should be the one to perform the execution, as in G‑d's statement (exalted be He),4 "Your hand shall be the first against him to kill him." In the words of the Sifri, "The one who was incited is commanded to execute him."

The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.5

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   N15. If he convinces the majority of the city's members, he is called a "madi'ach," as described in that prohibition. If not, he is called a "meisis," and falls under this prohibition.

2.   Deut. 13:12.

3.   Ibid.13:10.

4.   Ibid.

5.   67a.

Negative Commandment 17 (Digest)

Loving an Inciter

"Do not be drawn to him"—Deuteronomy 13:9.

The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.

The 17th prohibition is that we are forbidden to love the meisis or agree1 with him.

The source of this commandment is G‑d's statement (exalted be He),2 "Do not love him."

In the words of the Sifri, "Since it is written,3 'You must love your neighbor as yourself,' one might imply that you may love even this [meisis]. The verse therefore says,4 "Do not love him."

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   The Arabic "d'un" can also be translated as "pay attention," or "listen to," or "be convinced by" (Kapach, 5731, note 1).

2.   Deut. 13:9.

3.   Lev.19:18.

4.   Deut. 13:9.

Negative Commandment 18 (Digest)

Abhorring the Inciter

"Nor (shall you) listen to him"—Deuteronomy 13:9.

The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.

The 18th prohibition is that we are forbidden from easing our hatred of the meisis. One is absolutely required to maintain this hatred, and if one does not do so, one transgresses a prohibition.

The source of this commandment is G‑d's statement (exalted be He),1 "And do not listen to him."

The explanation of this is, "Since it is written2 [regarding someone you hate3], 'You must make every effort to help him,' one might imply that you may4 help even this [meisis]. The verse therefore says,5 "And do not listen to him."

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Ibid.

2.   Exodus 23:5.

3.   Hilchos Avodah Zarah 5:4.

4.   Chavel mistakenly translates, "commanded."

5.   Deut. 13:9.

Negative Commandment 19 (Digest)

Pity for an Inciter

"Nor shall your eye pity him"—Deuteronomy 13:9.

When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.

The 19th prohibition is that the one whom to meisis tried to incite is forbidden from saving the meisis if he sees his life is in danger.

The source of this commandment is G‑d's statement,1 "Do not let your eyes pity him."

The explanation of this is, "Since it is written2 'Do not stand still when your neighbor's life is in danger,' one might imply that you may not stand still even for this [meisis]. The verse therefore says,3 "Do not let your eyes pity him."

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Ibid.

2.   Lev.19:16.

3.   Ibid.

Negative Commandment 20 (Digest)

Sparing an Inciter

"Nor shall you spare (him)"—Deuteronomy 13:9.

In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)

The 20th prohibition is that the one whom the meisis tried to incite is forbidden from trying to acquit the meisis. Even if he knows of an argument in his favor, he is forbidden to mention it to him or to raise it himself.

The source of this commandment is G‑d's statement (exalted be He),1 "Do not show him any mercy."

The explanation of this is brought, "The verse,2 'Do not show him any mercy,' means that you may not raise an argument in his favor."

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Ibid.

2.   Ibid.

Negative Commandment 21 (Digest)

Concealing Evidence About the Inciter

"Nor shall you cover up for him"—Deuteronomy 13:9.

In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.

The 21st prohibition is that the one whom to meisis tried to incite is forbidden from withholding anything he knows which would cause the meisis to be punished.

The source of this commandment is G‑d's statement (exalted be He),1 "And do not cover up for him."

The explanation of this is brought, "The verse,2 'And do not try to cover up,' means that if you know of something against him, you may not remain silent."

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Ibid.

2.   Ibid.

Negative Commandment 26 (Digest)

Idolatrous Prophecies

"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.

It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.

The 26th prohibition is that a person is forbidden to prophesize in the name of an idol, i.e. to say that G‑d commanded him to serve it1 or that [the idol] itself commanded to serve it, and promised reward and punishment, as is done by the prophets of Baal and Asheirah.2

There is no explicit verse in Scripture stating this prohibition of prophesizing in the name of an idol. There is, however, a verse stating the punishment, that one who prophesizes in its name is executed. This is G‑d's statement,3 "If he speaks in the name of other gods, then that prophet shall die." The death referred to hear is execution by strangulation, in accordance with our general principle4 that when the verse does not specify the type of execution, it refers to strangulation.

You are already aware of the fundamental rule which I have explained in the Fourteenth Introductory Principle preceding this work, in the words of the Sages,5 "Whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition."6 The actual prohibition is from the verse,7 "Do not mention the name of other gods."

It8 is not impossible for one verse to serve as the prohibition for a number of commandments and nevertheless not be in the category of a "general prohibition," since each one has a separate verse stating the punishment. Other examples of this principle are explained in the appropriate places.9

The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.10

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Kapach, 5731, (note 26) points out that this is consistent with what the Rambam writes in his Introduction to the Mishneh. In Mishneh Torah (Hilchos Avodah Zarah 5:6), the Rambam omits this case; he rather includes it in the category of a false prophet (Hilchos Yesodei Hatorah 9:5. N27).

2.   A tree idol.

3.   Deut. 18:20.

4.   Sanhedrin 52b.

5.   Yoma 81a.

6.   This implies a question: since the verse quoted above contains only the punishment, which verse states the actual prohibition?

7.   Ex. 23:13.

8.   This same verse (Ex. 23:13) also serves as the prohibition N14 below. This implies the following question: when one verse prohibits more than one action, it is considered a "general prohibition," and may count as only one of the 613 commandments, as set forth in the Ninth Introductory Principle. The Rambam now explains how the verse can still count as two separate commandments.

9.   See N60, N14, N94, N98, N143, N161, N170, N195, N318, N319.

10.  89a, in our versions, chapter ten.

Negative Commandment 28 (Digest)

Listening to Idolatrous Prophecies

"Do not listen to the words of that prophet"—Deuteronomy 13:4.

It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.

The 28th prohibition is that we are forbidden from listening to the prophecy of one who prophesizes in the name of an idol, i.e. we should not dispute him, nor ask him, "What is your miracle, and what is your proof of this," as we do with someone who prophesizes in the name of G‑d.1 Rather, as soon as we hear him prophesize in its name, we must warn him,2 just as we must warn any transgressor; and if he persists in his claim, we must punish him in the way the Torah prescribes, and pay no attention to his miracles and proofs.

The source of this commandment is G‑d's statement (exalted be He),3 "Do not listen to the words of that prophet."

The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.4

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   In Hilchos Avodah Zarah 5:7, the Rambam rules that even if the person says nothing, but merely thinks to himself that perhaps the miracles are true, he transgresses this prohibition.

2.   Before a transgressor can be punished, he must first be warned by two witnesses. See Hilchos Sanhedrin 12:2 for the conditions governing this warning.

3.   Deut. 13:4.

4.   89a, in our versions, chapter ten.

Negative Commandment 27 (Digest)

False Prophecy

"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy 18:20.

It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.

The 27th prohibition is that we are forbidden from prophesizing falsely, either by prophesizing in G‑d's Name even though G‑d has not spoken,1 or by prophesizing words which G‑d (exalted be He) has spoken to someone other than himself, and he attributes it to himself, saying that G‑d has spoken to him, when in reality, He has not.

The source of this commandment is G‑d's statement,2 "If a prophet intentionally makes a declaration in My name when I have not commanded him to speak."

One who transgresses this commandment is also3 executed by strangulation — when listing those who are punished by strangulation, our Sages4 included a false prophet. There they stated, "Three are executed by man5: one who 'intentionally makes a declaration in My name,' i.e. when he has not heard; one who speaks 'when I have not commanded him to speak,' but I have commanded someone else to speak, i.e. one who prophesizes when he himself has not been spoken to; and one who6 'speaks in the name of other gods,' i.e. in the name of an idol." Regarding all of them it is written,7 "That prophet shall die," and when the type of execution is not specified, it refers to strangulation.8

The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.9

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Like Tzidkiyah ben K'nanah, Kings II, 22:11.

2.   Deut. 18:20.

3.   As in the previous commandment, N26.

4.   Sanhedrin 99a.

5.   In contrast to a death penalty from Above.

6.   Deut. 18:20. N26 above.

7.   Ibid.

8.   Sanhedrin 52b.

9.   89a, in our versions, chapter ten.

Negative Commandment 29 (Digest)

Fearing a False Prophet

"You shall not fear him"—Deuteronomy 18:22.

We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.

The 29th prohibition is that we are forbidden from giving honorable treatment1 to a false prophet, or from refraining from executing him, since he says prophecy in the name of G‑d. Once we have determined his falseness,2 we should not fear punishment3 whatsoever.

The source of this commandment is G‑d's statement (exalted be He),4 "Do not fear him."

In the words of the Sifri, "The verse, 'Do not fear him,' teaches that one may not refrain from helping to convict him."

The details of this mitzvah have been explained at length in our Introduction to the Mishneh.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Kapach, 5731, (note 41) notes that the Arabic word denotes honoring a person, or in the vernacular, "treating him with silk gloves." This corresponds to the Rambam's ruling (Hilchos Avodah Zarah 5:9), "One who refrains from executing the false prophet because of his greatness — that he follows the path of prophecy — transgresses a prohibition." Regarding the qualification to "follow the path of prophecy," see Hilchos Yesodei HaTorah 7:1.

Chavel's version mistakenly translates, "to have pity."

In Hilchos Yesodei HaTorah 5:9, the Rambam rules that even if one merely allows himself to fear the words of this false prophet, he transgresses this prohibition.

2.   See Hilchos Yesodei HaTorah 10:1-5, regarding how to determine whether a prophet and/or his prophecy are true or false. This determination of falseness may only be made by the 71 member Sanhedrin (Hilchos Avodah Zarah 5:9).

3.   From executing him (Chinuch, 522). Chavel, evidently basing himself on the translation of Ibn Tibbon, translates "fear of sin."

4.   Deut. 18:22.

Negative Commandment 14 (Digest)

Swearing in the Name of False Gods

"Make no mention of the name of other gods"—Exodus 23:13.

It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.

This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."

The 14th prohibition is that we are forbidden from swearing in the name of an idol, even [when dealing] with idol worshippers. So too we may not cause them to swear in the name of an idol, as our Sages explained in their statement,1 "One may not cause a non-Jew to swear in the name of his idol."

The source of this commandment is G‑d's statement (exalted be He),2 "Do not mention the name of other gods," i.e. by having a non-Jew swear in the name of his idol. Our Sages also explained there, "The verse, 'Do not mention,' teaches that one may not utter a vow in the name of an idol." The Gemara says in Sanhedrin,3 "The verse, 'Do not mention,' teaches that one person may not tell another, 'Wait for me next to such-and-such an idol.'"

One who transgresses this prohibition — by swearing in a reverential manner by any created being which people mistakenly believe in as a god — is punished by lashes.

In tractate Sanhedrin, when discussing the prohibition of hugging an idol, kissing it, sweeping the floor before it, or showing any signs of respect or love, our Sages said, "One is not punished by lashes unless utters a vow or an oath in its name."

The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   Mechilta, Shoftim.

2.   Exodus 23:13.

3.   63b.

Negative Commandment 8 (Digest)

Ov

"Do not turn to the Ovs"—Leviticus 19:31.

We are forbidden from employing the idolatrous practice of Ov.

The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.

The 8th prohibition is that we are forbidden from performing the practice of ov. This1 consists of burning a specific type of incense and performing certain actions. The person who does this then imagines2 that he hears a voice speaking from under his armpit answering his questions. This is a form of idolatry.

The source of this commandment is G‑d's statement,3 "Do not turn to the idols called ov."

In the words of the Sifra, "Ov refers to a Pitom4 who speaks from his armpit." One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning5, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering. This applies to the one who actually performed the actions himself.6

The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.7

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   See Hilchos Avodah Zarah 6:1 and Commentary to the Mishneh, Sanhedrin 7:7, for other categories of the ov service.

2.   Kapach, 5731, note 39. Hilchos Avodah Zarah 6:1. Chavel translates, "pretends."

3.   Lev.19:31

4.   The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). In Greek, this word refers to "one who tells the hidden" (Tiferes Yisrael, Sanhedrin 7:7).

5.   If there was no prior warning, or no witnesses, for example.

6.   The one who came to the sorcerer to ask the question, however, is not executed. He transgresses a separate prohibition, N36.

7.   65a.

Negative Commandment 9 (Digest)

Yid'oni

"Do not turn to Yid'oni"—Leviticus 19:31.

We are forbidden from employing the idolatrous practice of Yid'oni.

The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.

The 9th prohibition is that we are forbidden from performing the practice of yidoni. It is also a form of idolatry, in which the person takes a bone from the bird called yadu'a,1 places it in his mouth, burns incense, utters certain words, and performs certain actions, until he reaches a state similar to unconsciousness, when he goes into a deep sleep and predicts the future. Our Sages said,2 "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."3

This prohibition is contained in the verse,4 "Do not turn to the idols called ov or yidoni."

Do not think that this prohibition is a in the category of a "general prohibition."5 This is because when mentioning the punishment,6 they were separated, as it is written,7 "[Any man or woman who is involved in] the idolatry called ov or8 yidoni [shall be put to death]."

One who transgresses either of them intentionally is executed by stoning and karet, as written in G‑d's statement (exalted be He),9 "Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death."

In the words of the Sifri,10 "The verse,11 'Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death,' designates the punishment. Which verse serves as the actual prohibition itself? The verse,12 'Do not turn to the idols called ov or yidoni.'"

One who transgresses this commandment unintentionally must also13 bring a sin-offering.

The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.14

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   See Kapach, 5731, note 44, where he relates the tradition received from his teachers regarding the pronunciation of this word.

2.   Sanhedrin 65b.

3.   As with ov, the Rambam learns that the person imagines that the bone is speaking (Kapach, 5731, note 45).

4.   Lev.19:31

5.   Such a "general prohibition," in which one prohibitive statement covers more than one act, may not be counted among the 613 commandments, as set forth in the Ninth Introductory Principle. In this case, the verse which states the prohibition says, "Do not turn to the idols called ov or yidoni," with the word "or," written with the Hebrew letter, "vav," which normally means, "and." The verse would then literally read, "Do not turn to the idols called ov and yidoni," and be considered a single "general prohibition" containing two prohibited acts. The Rambam now explains why this is not the case.

6.   As mentioned many times, each prohibition has one verse designating the punishment, and another for the actual prohibition.

7.   Lev. 20:27.

8.   In this verse, the word "or," is written with the Hebrew word, "oh," which normally means, "or" (unlike the verse which states the prohibition using the Hebrew letter which means, "and"). In doing so, it splits the two acts into two separate prohibitions.

9.   Lev. 20:27.

10.  Kapach, 5731, (note 49) points out that this quote is not in our version of the Sifri, but in Sifra, Kedoshim.

11.  Lev. 20:27.

12.  Lev. 19:31.

13.  As is the case with N8 above.

14.  65a and b.

Negative Commandment 7 (Digest)

Molech Worship

"Do not give any of your children to deliver to Molech"—Leviticus 18:21.

We are prohibited to "give from our children to Molech."

In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.

The 7th prohibition is that we are forbidden from handing over some1 of our children to the idol Molech, which was well known in the time when the Torah was given.

The source of this commandment is G‑d's statement (exalted be He),2 "Do not give some of your children to be passed over [a fire] to Molech."

The Seventh chapter of Sanhedrin3 explains the way in which this idol was worshipped: [They would] light a fire and increase it, and he would take some of his children and hand them over to those who took care of serving this idol, and he would pass him over the fire from one side to the other.4

The prohibition on this act is repeated in the verse,5 "There shall not be found among you anyone who passes his son or daughter in fire."

One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning6, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering.

The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.   The Hebrew word, mi'zaracha, literally means, "from your offspring." The Talmud says that this wording alludes to the law that one is executed only if he give some of his children to Molech. If he gives all his children to Molech, he would not be punished.

It is interesting to note the commentary of the Smag (N40), who explains that offering all one's children to Molech is such a serious act that not even execution can atone for. This is consistent with the Torah's view of punishment as a correction and cleansing for the transgressor.

2.   Lev. 18:21.

3.   64b.

4.   In Hilchos Avodah Zarah (6:5), the Rambam writes, "He would take some of his children and hand them to the fire-worshipping priests, and after he was given over into their hands, those priests would give the child back to his father to pass him through the fire while under their authority. The father would be the one to pass his child over the fire while under the authority of the priests. He would pass him in the midst of the fire by foot to the other side, not actually burning him to the Molech as done by those who burn their sons and daughters to other idols."

5.   Deut. 18:10.

6.   If there was no prior warning, or no witnesses, for example.

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Rambam:

•   1 Chapter: Kelim Chapter 7

Chapter 7

Halacha 1

At which point does a leather k'li become susceptible to ritual impurity?

A shepherd's satchel - From the time its edges are folded over and sealed close to make a border, one trims the tiny pieces that project beyond the leather, and makes straps with which it could be closed.

A leather mat - When its borders are trimmed and its ornament is made.

A leather bedsheet - When its borders are sealed and trimmed.

A leather pillow or cushion - When its borders are sealed and the strands that emerge are trimmed. Similar laws apply in all analogous situations.

Tefillin - When one finishes the cube. Even though one will later add the strap, it is susceptible to impurity at this stage.

A leather base for a cradle for which loops will be made - When those loops are made.

A sandal - When its leather will be bent over.

A shoe - When it is placed on its mold. If, in the future, one will color it yellow and make designs, it is not susceptible to impurity until one colors it and makes designs.

Halacha 2

When a hide does not have the shape of a k'li, it is not susceptible to impurity. Therefore a leather hand-covering which people who gather thorns tie around their hands so that they will not be wounded by a thorn is not susceptible to impurity, for it is a simple hide and it does not have the form of a k'li. Similarly, a hide used to collect cow turds, a hide used to muzzle the mouth of an animal, a hide used to chase away bees when gathering honey, and a hide used as a fan because of the heat are pure and are not susceptible to impurity.

Halacha 3

All finger-coverings of leather are pure except those of fruit reapers. They are impure, because they are used to collect sumach berries. If they are torn and cannot hold the major portion of a sumach berry, they are pure.

Halacha 4

Leather belts and the pieces of leather amputees place on their stumps so they can walk on them on the ground are susceptible to impurity, because they have the form of a k'li. Similarly, leather rings which craftsmen place on their arms to hold up their garments to prevent them from interfering with them during their work are susceptible to impurity like other simple leather keilim.

Halacha 5

When a piece of leather is sewn to cover the hands and the arms of those who winnow grainheaps, travelers, or those who make flax, it is susceptible to ritual impurity. If it is used by painters or blacksmiths, it is not susceptible to impurity.

This is the general principle: Anything that is made as a receptacle, to protect one from thorns, or so that one will have a good grip is susceptible to impurity. Anything that is made as protection against sweat, i.e., so that the article with which one is working not be ruined because of the sweat of one's hands is not susceptible to impurity.

Halacha 6

How large must a hole in a leather k'li be for it to be pure? A carrying case for food - when its hole is large enough for a ball of the warp thread to fall through. If it cannot contain the warp, but it does contain the woof, it is susceptible to impurity unless the hole comprises the majority of the container.

Halacha 7

A leather sathchel whose inner pocket was ripped is still susceptible to impurity. It is not considered as attached to the pocket.

Halacha 8

The following laws apply when a drinking pouch was made from the hide of an animal, the scrotum was often left and was used as part of the container. If it was opened, it is pure, because it cannot contain liquids in the ordinary manner.

Halacha 9

When leather keilim have loops and straps - e.g., sandals worn on flat land or a pouch tied close with a strand - even though when they are untied, they do not have the shape of a k'li, they are still susceptible to impurity in that state. The rationale is that even an ordinary person can insert the strands in the loops and return the k'li to its previous shape. Similarly, if they contracted impurity and the straps were removed from them and their shape was undone, they are pure even though it is possible to restore them without a craftsman's activity.

Halacha 10

Although the strands from a pouch closed by strands have been removed, it is still susceptible to impurity, because it can still serve as a container. If it was straightened out and returned to the form of a simple piece of leather, it is pure. If one attached a hook from which it could be hung from below, it is susceptible to impurity even when it is straightened out, because it has the form of a k'li.

Halacha 11

A piece of leather used to wrap an amulet is susceptible to impurity. If one straightens it out, it is pure. If one uses it again to wrap an amulet, it is susceptible to impurity. It can become impure and pure, even ten times during a day.

The parchment on which one writes an amulet is pure. If one cut of a piece and made a ring to use it as an ornament, it is susceptible to impurity.

Halacha 12

The head tefillin is considered as four separate containers. Should it contract impurity from a human corpse and one remove the first compartment and then restore it, it is still a primary source of impurity as it was. This ruling also applies if one removes the second compartment and restores it. If one removed the third and restored it and removed also the fourth and restored it, the entiretefillin is considered a primary derivative of impurity. For he removed each one of them and then restored them all, thus it is as if this "second" tefillin touched the original tefillin.

If he then removed the first compartment a second time and then restored it, thetefillin remains a primary derivative as before. This ruling also applies if one also removed the second and the third compartments. If one removed also the fourth compartment and then restored the tefillin, it is entirely pure. For a primary derivative of impurity does not impart impurity to articles, because it is a derivative itself, as we explained.

Similarly, when a sandal was impure because of contact with a zav or the like and one of its pegs was detached and it was repaired, it is still impure as before. If the other one also became detached and he repaired it, the sandal is purified from the impurity, because it has new pegs. It is, however, impure due to contact with an article that is impure because of contact with a zav. If he did not repair the first until the second was detached, the heel or the toe of the sandal was removed, or it was divided in two, it is pure.

Halacha 13

When a shoe was damaged, if it does not cover the majority of the foot, it is pure.

Halacha 14

When do tefillin that have contracted impurity become pure again? The armtefillin - when it is released from the base on three sides. The head tefillin - when it is released from the base on three sides and each of the compartments are separated from each other.

Halacha 15

When a ball, a mold, an amulet, or tefillin were torn after they contracted impurity from a human corpse, one who touches them is impure. If he touches their contents, he is pure.

When a saddle that is impure is torn, one who touches its insides is impure, because the sewing attaches it to the saddle itself and it is considered as a single entity.

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Rambam:

• 3 Chapters: Avodah Kochavim Chapter Four, Avodah Kochavim Chapter Five, Avodah Kochavim Chapter Six

Chapter Four

Translator's Introduction

Deuteronomy 13:13-19 relates:

Should you hear [a report about] one of your cities which God, your Lord, is giving you to dwell within, stating: "Unfaithful people have emerged from your midst and they have led astray the inhabitants of their city, saying: 'Let us worship other gods about whom you are not aware,' you must investigate and probe, making careful inquiry. If it is true and correct that such a revolting thing has occurred in your midst, you must surely kill all the inhabitants of the city by the sword. Destroy it and everything in it. [Kill] all its animals by the sword.
Gather all its goods in the midst of its main street. Burn the city and all its goods entirely for the sake of God, your Lord. [The city] shall remain an eternal ruin, never to be rebuilt. Let nothing that has been condemned remain in your possession, so that God's fierce anger will be allayed and He will grant you mercy. He will deal mercifully with you and will make you flourish as He promised your fathers.

Our Sages refer to a city condemned for these reasons as an עיר הנדחת - literally, "a city that has been led astray." In Sefer HaMitzvot, the Rambam derives four of the 613 mitzvot of the Torah from the above passage:
Negative Commandment 15: Not to proselytize among the masses on behalf of false deities;
Positive Commandment 186: To burn an עיר הנדחת;
Negative Commandment 23: Never to rebuild an עיר הנדחת;
Negative Commandment 24: Not to benefit from its spoil.

There is a unique dimension to the laws of an עיר הנדחת that is not found in regard to any of the other prohibitions of the Torah. In this context, the city is considered as a single entity and the inhabitants and their property are not considered as individuals but as memers of this wicked collective (Tzaphant Pane'ach, Likkutei Sichot, Vol. 9).

Sanhedrin 71a mentions a debate among the Sages. One maintained that the mitzvot concerning an עיר הנדחת were never actually fulfilled, and that the passage was instituted in the Torah only for the purpose of theoretical discussion. Another states explicitly: "I saw such a city and sat among its ruins." From Halachah 11 (see Note 50; see also Hilchot Melachim 11:2), it appears that the Rambam subscribes to the latter view.

This chapter deals only with the prohibition against proselytizing on behalf of a false deity to the majority of the members of a city. The prohibition against proselytizing to individuals for these purposes is mentioned in the following chapter.

Halacha 1

Those who lead [the inhabitants of] a Jewish city astray are executed by stoning, even though they themselves did not worship a false deity, but [merely] proselytized to the inhabitants of their city until they worshiped it.

The inhabitants of the city that has been led astray (עיר הנדחת) are executed by decapitation if they worshiped a false deity or accepted it as a god.

What is the source that serves as a warning against proselytizing on behalf of a false deity? "Let not [the name of another deity] be heard through your mouth."

Halacha 2

A city is not condemned as an עיר הנדחת until two or more individuals attempt to lead its inhabitants astray, as [Deuteronomy 13:14] states: "Unfaithful people have emerged...." The people who lead them astray must be from that tribe and from that city, as [the verse continues]: "from your midst."

Those led astray must be the majority [of the city's inhabitants]. They must number from [at least] 100 to the majority of the tribe. If, however, the majority of the tribe is led astray, they are judged as individuals, as implied by [the phrase in the following verse]: "the inhabitants of the city;" neither a small village nor a large metropolis. If there are fewer than 100, it is considered a small village. If the majority of the tribe is involved, it is considered to be a large metropolis.

Similarly, the laws applying to an עיר הנדחת are not enforced if:
the people who led them astray were women or minors,
they were led astray by a single individual,
a minority of the city were led astray,
they turned to idols on their own initiative, or
if those who led them astray came from outside the city.

Instead, [the violators] are considered to be individuals who worshiped false deities. All those who worshiped are executed by stoning, and their estate is given to their heirs like all others executed by a court.

Halacha 3

The laws of an עיר הנדחת are enforced only by a court of 71 judges, as [implied by Deuteronomy 17:5]: "And you shall take the man or woman who did that wicked thing to your gates." [This can be interpreted to mean:] Individuals are executed by the courts which are found at the gates [of every city]. A multitude are only executed by the supreme court.

Halacha 4

None of the cities of refuge can ever be condemned as an עיר הנדחת, as [implied by Deuteronomy 13:13]: "one of your cities." [Similarly,] Jerusalem can never be condemned as an עיר הנדחת, because it was not divided among the tribes.

A border city is never condemned as an עיר הנדחת, so that gentiles will not enter and destroy Eretz Yisrael. One court should not condemn three cities located next to each other as an עיר הנדחת. If [the cities] are separated from each other, they may condemn them.

Halacha 5

[A city] is not condemned as an עיר הנדחת unless those who proselytize [the inhabitants] address them in the plural, telling them, "Let us go and worship," "Let us go and sacrifice," "Let us go and bring a burnt offering," "Let us go and offer a libation," "Let us go and bow down," or "Let us go and accept [the deity] as a god."

[The inhabitants] must listen and then worship [the deity] with its accepted mode of worship, or through one of the four modes of worship [mentioned in Chapter 3, Halachah 3], or accept it as a god.

What happens if all these conditions are not fulfilled with regard to a city or those who proselytize [its inhabitants]? Warnings are given to each person who worships false gods, and testimony [is delivered against them]. They are executed by stoning as individuals who worshiped false gods, and their estate is given to their heirs.

Halacha 6

What is the judgment rendered against an עיר הנדחת when all the criteria for that judgment have been met?

The supreme Sanhedrin sends [emissaries] who investigate and probe until they have established clear proof that the entire city - or the majority of its inhabitants - have turned to the worship of false gods.

Afterwards, they send two Torah sages to warn them and to motivate them to repentance. If they repent, it is good. If they continue their wicked ways, the court commands the entire Jewish people to take up arms against them. They lay siege to the city and wage war against it until the city falls.

When the city falls, very many courts are set up, and [the inhabitants] are judged. All those people against whom two witnesses testify that they worshiped a false deity after receiving a warning are separated. If those who worshiped [the false deity] constitute only a minority [of the city's inhabitants], they are stoned to death, but the rest of the city is saved. If they constitute a majority, they are brought to the supreme Sanhedrin and their judgment is concluded there. All those who worshiped [the false deity] are executed by decapitation.

If the entire city was led astray, all of the inhabitants including the women and the children are slain by the sword. If a majority of the inhabitants were led astray, the transgressors' wives and children are slain by the sword. Whether the entire city or only a majority of its inhabitants were led astray, those who proselytized [on behalf of the false deity] are stoned to death.

All the property within it is collected within its main street. If it does not have a main street, a main street is made for it. If its main street is located outside its confines, its wall is extended until its [main street] is included within its confines, as [implied by Deuteronomy 13:17]: "[Gather all its goods] in the midst of its main street."

All live animals that are contained within are slain. All its property and the city [as a whole] are burned with fire. Burning them fulfills a positive commandment, as [the verse continues]: "Burn the city and all its goods entirely."

Halacha 7

The property of the righteous men - i.e., the remainder of the city's inhabitants who were not led astray with the majority - that is located within the city should be burned together with all its property. Since they resided there, their fortunes are destroyed.

Whoever derives even the slightest benefit from [the city's property] receives a single measure of lashes, as [Deuteronomy 13:18] states: "Let nothing that has been condemned remain in your possession."

Halacha 8

[The following rules apply when] the witnesses who testified against an עיר הנדחת were disqualified as zomemim: Whoever takes possession of any property is considered to have acquired it and may derive benefit from it, since the [incriminating testimony - and thus, the judgment based upon it -] has been nullified.

Why do they acquire it? Because each of the city's inhabitants gave up ownership of his property after the judgment was rendered.

[An עיר הנדחת] may never be rebuilt, and a person who rebuilds it is [liable for] lashes, as [Deuteronomy 13:17] states: "...never to be rebuilt." It is permitted to use it for gardens and orchards. "Never to be rebuilt" implies only that it should not be rebuilt as a city, as it was previously.

Halacha 9

[The following laws apply to] a caravan which journeys from one place to another, passes through an עיר הנדחת, and is led astray with it: If they had remained [in the city] thirty days, they are executed by decapitation and their property is condemned. If they were there for a lesser period, they are executed by stoning, but their property is given to their heirs.

Halacha 10

Property belonging to people of other cities which is kept within [an עיר הנדחת] is not burned, but rather is returned to its owners. [This applies] even when [the inhabitants of the עיר הנדחת] accepted responsibility for it, as implied by [Deuteronomy 13:17]: "its goods" - i.e., its goods, and not those belonging to others.

[The following rules apply to] property belonging to the wicked - i.e., those who were swayed [to idol worship] - which was kept in other cities. If [that property] was gathered together with the property of the עיר הנדחת, they are burned together. If not, it is not destroyed, but rather is given to the heirs.

Halacha 11

If an animal which partially belongs to [an inhabitant of] an עיר הנדחת and partially belongs to [a person living in] another city is found within [the עיר הנדחת], it must be destroyed. [In contrast,] a loaf of bread which is owned by such [partners] is permitted, because it can be divided.

Halacha 12

It is forbidden to benefit from an animal which belongs to [an inhabitant of] an עיר הנדחת and which was slaughtered, just as it is forbidden to derive benefit from an ox which was condemned to be stoned and was slaughtered.

We are permitted to benefit from the hair of both men and women of [the condemned city]. A wig, however, is considered part of "its goods," and is therefore forbidden.

Halacha 13

Produce which is connected [to its source of nurture] is permitted, as [implied byDeuteronomy 13:17]: "Gather [all its goods...] Burn..." - i.e., this includes only those articles which must merely be gathered and burned, and thus excludes produce which is still connected [to its source of nurture], and would have to be severed and gathered in order to be burned.

The same principle applies to [the inhabitants'] hair. Needless to say, the trees themselves are permitted and are bequeathed to the heirs.

[The following rules apply to] the consecrated property within it: Those animals which were consecrated to be sacrificed on the altar themselves must die, since "the sacrifices of the wicked are an abomination" [Proverbs 21:27]. Property which is consecrated for the purposes of the Temple must be redeemed, and afterwards is burned, [as implied by the word] "its goods" - its goods and not those which are consecrated.

Halacha 14

[The following rules apply to] firstborn animals and the animal tithes that are found within [the עיר הנדחת]: Those that are unblemished are considered to be animals consecrated to be sacrificed on the altar and must die. Those that are blemished are considered to be "its animals," and are slain [with them].

[The following rules apply to] terumah which is contained within the city: If it has already been given to a priest, it should be allowed to rot, because it is considered his private property. If it is still in the possession of an Israelite, it should be given to a priest in another city, because it is considered to be "the property of heaven," and its consecrated nature extends to its actual substance.

Halacha 15

The second tithe, money used to redeem the second tithe, and sacred writings in it must be entombed.

Halacha 16

Anyone who administers the judgment of an עיר הנדחת is considered as if he offered a burnt offering consumed entirely by fire, as [Deuteronomy 13:17] states: "...entirely for the sake of God, your Lord." Furthermore, such action diverts [Divine] wrath from the Jews, as [the following verse continues]: "so that God's fierce anger will be allayed," and it brings them blessing and mercy [as the verse] states: "And He will grant you mercy. He will deal mercifully with you and will make you flourish."

Chapter Five

Translator's Introduction

This chapter also deals with a number of mitzvot that share a common theme and are derived from a single Biblical passage. Deuteronomy 13:2-12 relates:

[This is what you must do] when a prophet... arises and presents you with a sign or miracle... and says to you, "Let us follow after other gods whom you do not know and worship them." Do not listen to the words of that prophet.... That prophet... shall die, because he spoke rebelliously against God, your Lord....
[This is what you must do] if your brother..., your son, your daughter, your bosom wife, or your closest friend secretly proselytizes among you, and says, "Let us go and worship other gods whom neither you or your ancestors know."... Do not be attracted to him or listen to him. Do not let your eyes pity him. Do not show him any compassion. Do not try to cover up for him. Rather, you must surely put him to death. Your hand must be the first against him to kill him.... Stone him to death... because he tried to sway you away from God, your Lord.... And all Israel will hear and they will become afraid and they will not continue to do such evil things.

In Sefer HaMitzvot, the Rambam cites six mitzvot which are derived from this passage:
Negative Commandment 16: Not to persuade a single individual to worship [a false deity];
Negative Commandment 17: Not to love a mesit (one who proselytizes on behalf of a false deity);
Negative Commandment 18: Not to reduce one's hatred for him;
Negative Commandment 19: Not to save his life;
Negative Commandment 20: Not to advance any arguments on his behalf;
Negative Commandment 21: Not to withhold information that will lead to his conviction;

Halacha 1

A person who proselytizes [a mesit] to any single Jew [a musat] - whether man or woman - on behalf of false deities should be stoned to death. [This applies] even if neither the mesit or the musat actually worshiped the false deity.

As long as he instructed him to worship [the false deity], he should be executed by stoning, regardless of whether the mesit was a prophet or an ordinary person, or whether the musat was a single individual - man or woman - or whether several people were proselytized.

Halacha 2

A person who proselytizes the majority of the inhabitants of a city is called amadiach rather than a mesit. If the person who leads the majority of a city astray is a prophet, he is executed by stoning, and the people who were led astray are judged as individuals, and are not considered to be inhabitants of an עיר הנדחת. [For the latter laws to be applied,] two people must proselytize them.

If a person says: "A false deity told me: 'Serve me,'" or "The Holy One, blessed be He, told me: 'Serve a false deity'" - he is considered a prophet who leads others astray. If the majority of the city's inhabitants are swayed by his words, he should be stoned to death.

A mesit should be stoned to death whether he proselytizes in plural terms or in singular. What is implied? He is considered a mesit if he tells a colleague, "I will worship a false deity. [Follow me.] I will go and worship..." or "Let us go and worship following the particular rite with which that deity is served," "I will slaughter. [Follow me.] I will go and slaughter..." or "Let us go and slaughter," "I will bring a burnt offering. [Follow me.] I will go and bring a burnt offering..." or "Let us go and bring a burnt offering," "I will offer a libation. [Follow me.] I will go and offer a libation..." or "Let us go and offer a libation," or "I will bow down. [Follow me.] I will go and bow down..." or "Let us go and bow down."

When a person proselytizes two individuals, they may serve as witnesses against him. They should summon him to court and testify against him, relating what he told them, and the mesit is stoned.

Halacha 3

A mesit does not need a warning.

If one proselytizes a single individual, the latter should tell him, "I have friends who would also be interested in this," and thus he should lure him into proselytizing before two people, so that the mesit can be executed.

If the mesit refuses to proselytize before two people, it is a mitzvah to set a trap for him. A trap is never set for a person who violates any of the Torah's other prohibitions. This is the only exception.

How is the trap set for him? The musat should bring two people and place them in a dark place where they can see the mesit and hear what he is saying without his seeing them. He tells the mesit: "Repeat what you told me privately."

[When] he does so, the musat should reply: "How can we forsake our God in heaven and serve wood and stone?" If [the mesit] retracts or remains silent, he is not held liable. If he tells him, "This is our obligation and this is beneficial to us," those who stand far off have him summoned to court and stoned.

Halacha 4

It is a mitzvah for the musat to kill [the mesit], as [Deuteronomy 13:10] states: "Your hand must be the first against him to kill him."

It is forbidden for the musat to love the mesit, as [the previous verse states]: "Do not be attracted to him." Since [Exodus 23:5] states with regard to an enemy: "You must surely help him," [the question arises:] Perhaps you should help amesit? The Torah [Deuteronomy, ibid.] teaches, "Do not... listen to him."

Since [Leviticus 19:16] teaches: "Do not stand idly over your brother's blood," [the question arises:] Perhaps you should not stand idly over a mesit's blood? The Torah teaches, [Deuteronomy, ibid.] "Do not let your eyes pity him."

The musat is forbidden to advance any arguments on his behalf, as [the verse continues,] "Do not show him any compassion." If he knows incriminating evidence, he is not permitted to remain silent, as [the verse continues,] "Do not try to cover up for him."

What is the verse which serves as a warning against a common person proselytizing as a mesit? "And all Israel will hear and they will become afraid [and they will not continue to do such evil things]" (Deuteronomy 13:12).

Halacha 5

[The following rules apply to] a person who proselytizes others by telling them to worship him: Should he tell them: "Worship me," and they worship him, he should be stoned. If they did not worship him, even though they accepted and agreed to his statements, he is not liable for stoning.

In contrast, if he proselytizes by telling them to worship another man or another false deity, [different rules apply:] If they accept his statements and say, "We will go and worship," even if they have not actually worshiped, both of them - themesit and the musat - should be stoned. [Deuteronomy 13:9] states: "Do not be attracted to him or listen to him." Thus, if one was attracted and listened, one is held liable.

Halacha 6

What is meant by [the expression,] a prophet who prophesies in the name of false gods? A person who says: "This false deity or this star told me that we are commanded to do such and such or to refrain from doing so." [This applies] even when he stated the law accurately, labeling the impure as impure and the pure as pure.

If a warning was given to him [beforehand], he is executed by strangulation, as [Deuteronomy 18:20] states: "And one who speaks in the name of other gods, that prophet shall die." The warning against this [transgression] is included in the statement, [Exodus 23:13:] "And you shall not mention the name of other gods."

Halacha 7

It is forbidden to enter into a discussion or a debate with one who prophesies in the name of a false deity. We may not ask him to perform a sign or wonder, and if he does so on his own accord, we should pay no attention to it nor think about it.Whoever contemplates about the wonders [he performed, thinking], "Perhaps they are true," violates a negative commandment, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."

Similarly, a false prophet should be executed by strangulation. [He is to be executed] although he speaks in the name of God and neither adds to nor diminishes [the mitzvot], as [Deuteronomy 18:20] states: "However, the prophet who dares to speak a matter in My name which I did not command - that prophet shall die."

Halacha 8

[The category of] a false prophet includes:
a) one who "prophesies" regarding something that was never heard through prophetic vision;
b) one who "prophesies" about a subject which he heard from another prophet, saying that this prophecy was given to him.

[Both of these individuals] are to be executed by strangulation.

Halacha 9

Anyone who refrains from executing a false prophet because of the latter's [spiritual] level, [as expressed by] his adherence to the paths of prophecy, violates a negative commandment, as [Deuteronomy 18:22] states: "Do not fear him." Similarly, included within [the scope of the prohibition:] "Do not fear him" are one who withholds incriminating testimony against [a false prophet] and one who is afraid or in awe of his words.

A false prophet may be tried only by the [supreme] court of 71 judges.

Halacha 10

A person who makes a vow or takes an oath in the name of a false deity is [liable for] lashes, as [Exodus 23:13] states: "And you shall not mention the name of other gods."

[This applies] both to one who takes such an oath for his own reasons and to one who takes such an oath because of a gentile. It is forbidden to have a gentile take an oath on his deity. It is even forbidden to mention the name of a gentile deity without any connection to an oath, as [implied by the expression], "You shall not mention."

Halacha 11

A person should not tell a colleague: "Wait for me near a particular false deity," or the like.

It is permitted to mention the name of any false deity that is mentioned in the Bible - e.g., Peor, Ba'al, Nevo, Gad, and the like. It is forbidden to cause others to take oaths or vows in the name of false deities. [In regard to all these prohibitions,] the only [transgressor] liable for lashes is one who [himself] makes a vow or an oath in the name [of a false deity].

Chapter Six

Halacha 1

Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid'oni is liable for karet. If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.

What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a known incantation in a hushed tone. [This continues] until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are coming from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.

Similarly, among the deeds associated with an ov is taking the skull of a corpse, offering incense, and chanting incantations until one hears a voice in a very low tone emanating from his armpits and replying [to his questions]. Anyone who performs one of these acts should be stoned to death.

Halacha 2

What do the deeds associated with a yid'oni involve? A person places a bone from a bird whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, [losing self-control] like an epileptic, and relates events which will occur in the future.

All of these are types of idol worship. What is the source for the warning against them? [Leviticus 19:31]: "Do not turn to the ovot or the yid'onim."

Halacha 3

Anyone who willingly, as a conscious act of defiance, gives of his progeny toMolech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering. If witnesses were present and warned him, he should be stoned to death, as [Leviticus 20:2] states: "Whoever gives of his progeny to Molech will surely die. The people will stone him."

Which verse serves as a warning for this [prohibition]? "Do not give of your progeny to Molech" [Leviticus 18:20]. Also, further on [Deuteronomy 18:10] states: "There shall not be found among you one who passes his son or daughter through fire."

What was done? A person would kindle a great fire and then take some of his progeny and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will. The father of the child is the one who passes his child through the fire with the priests' permission. He passes him through the fire from one side to the other [while carrying him, the father walking on] his feet in the midst of the flames.

Thus, [the father] does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities. Rather, this form of worship calledMolech involved merely passing [the child through the fire]. Therefore, if one performed this service to a deity other than Molech, one is not liable.

Halacha 4

One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him. If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable.

He is not held liable until he gives over some of his progeny and leaves some of his progeny, as [implied by Leviticus 20:3]: "For he gave of his progeny toMolech" - i.e., some [of his progeny] and not his entire [progeny].

Halacha 5

[The prohibition against giving one's progeny to Molech includes:] both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one's descendants, because they are all included in the term "progeny."

In contrast, if one passed one's brothers, sisters, or ancestors [through the fire] or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny [through the fire] while he is sleeping or blind is not liable.

Halacha 6

A monument which the Torah has forbidden is a structure around which people gather. [This prohibition applies] even [when it was constructed] for the service of God, because this is a pagan practice, as [Deuteronomy 16:22] states: "Do not erect a monument which God hates." Whoever erects a monument is [liable for] lashes.

Similarly, [a person who bows down on] the kneeling stone mentioned in the Torah receives lashes - even if he prostrates oneself upon it to God - as [Leviticus 26:1] states: "Do not place a kneeling stone in your land to prostrate yourself upon it." The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.

A person is not [liable for] lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.

Halacha 7

Where does the [prohibition mentioned above] apply? Every place outside the Temple. In the Temple, however, it is permitted to bow dow to God on stone.

This concept is derived as follows: [Leviticus, ibid.] states: "Do not place... in your land." "In your land," it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.

For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones. If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself, or lie on his side, so that he will not press his face to the stone.

Halacha 8

A person who prostrates himself to God upon paved stones without spreading out his hands and feet is not [liable for] lashes. He is, however, punished by "blows for rebelliousness." In contrast, one who prostrates himself to a false deity should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground [he is liable].

Halacha 9

A person who plants a tree near the altar or anywhere in the Temple courtyard - regardless of whether it is a fruit-bearing tree or not - is [liable for] lashes, as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree near the altar of God, your Lord." [This prohibition applies] even when he did so to beautify the Temple and make it more attractive.

[The reason for this prohibition is] that this was a pagan practice. They would plant trees near their altars so that people would gather there.

Halacha 10

It is forbidden to construct a porch made of wood in the Temple as one would do in one's courtyard. Even though [the wood would be affixed] within the structure and not planted within the ground. This is an extra restriction, as [implied by the words:] "any other tree" [in the verse cited above]. Instead, all the porches and structures which protruded from the walls within the sanctuary were of stone and not of wood.

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Hayom Yom:

• Thursday, 22 Shevat 5774 – 23 January 2014

"Today's Day"

Thursday, 22*Sh'vat 5703

Torah lessons: Chumash: Yitro, Chamishi with Rashi.

Tehillim: 106-107.

Tanya: Now, since at (p. 97)...his studies anyway). (p. 97).

There are two sorts of statutes: a) statutes that create life, and b) statutes created by life. Human laws are created by life so they vary from land to land according to circumstances. The A-lmighty's Torah is a G-dly law that creates life. G-d's Torah is the Torah of truth, the same in all places, at all times. Torah is eternal.

FOOTNOTES

*.   This day marks the passing, in 5748 (1988) of the Rebbetzin Chaya Mushka o.b.m., daughter of the Previous Rebbe o.b.m. She was the wife, for sixty years, of the Rebbe of righteous memory.

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Daily Thought:

Discoveries & Inventions

Everything was created as a means to know G‑d.

Every discovery we have ever made, each of our inventions, was planted here in the six days of creation in order that we utilize it for a G‑dly purpose.

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