Today in Judaism: Today is: Thursday, 8 Shevat 5774 · 9 January
2014
Today in Jewish History:
• End of the “Elders Era”
(1228 BCE)
The last of the Elders (z'keinim) who were contemporaries of
Joshua and outlived him, passed away in the year 2533 after creation. They were
part of the chain of Torah transmission as listed at the beginning of Ethics of
the Fathers: "Moses received the Torah from Sinai and gave it over to
Joshua. Joshua gave it over to the Elders, the Elders to the Prophets..."
In ancient times, this day was marked as a fast day.
[Some are of the opinion that this occurred on the 5th of
Shevat].
Daily Quote:
"And G-d happened upon Balaam..." (Numbers 23:4). To
the evil prophet Balaam, G-d "happened." Such is the hallmark of evil
and unholiness is an attitude of "It just happened." In holiness,
nothing is coincidental; every event is significant and purposeful. (The
Chassidic Masters)
Daily Study:
Chitas and Rambam for today:
Chumash: Beshalach, 5th Portion Exodus 15:27-16:10 with Rashi
• Chapter 15
27. They came to Elim, and there were twelve water fountains and
seventy palms, and they encamped there by the water. כז. וַיָּבֹאוּ אֵילִמָה
וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ שָׁם עַל
הַמָּיִם:
twelve water fountains: Corresponding to the twelve tribes, were
prepared for them. — [from Mechilta]
שתים עשרה עינות מים: כנגד י"ב שבטים נזדמנו להם:
and seventy palms: Corresponding to the seventy elders. — [from
Mechilta, Jonathan]
ושבעים תמרים: כנגד שבעים זקנים:
Chapter 16
1. They journeyed from Elim, and the entire community of the
children of Israel came to the desert of Sin, which is between Elim and Sinai,
on the fifteenth day of the second month after their departure from the land of
Egypt. א. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל
מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ
הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם:
on the fifteenth day: The day of this encampment is stated
because on that day the cakes that they had taken out of Egypt were depleted,
and they needed manna. We learn [from this] that they ate of the remaining
dough (or from the remaining matzoth) sixty- one meals. And the manna fell for
them on the sixteenth of Iyar, which was a Sunday, as appears in tractate
Shabbath (87b). — [from Mechilta]
בחמשה עשר יום: נתפרש היום של חנייה זו, לפי שבו ביום כלתה החררה שהוציאו
ממצרים והוצרכו למן, למדנו שאכלו משירי הבצק [משירי המצה] ששים ואחת סעודות, וירד להם
מן בששה עשר באייר ויום ראשון בשבת היה, כדאיתא במסכת שבת (דף פז ב):
2. The entire community of the children of Israel complained
against Moses and against Aaron in the desert.
ב. וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל
עַל משֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר:
complained: Because the bread [they had taken out of Egypt] was
depleted.
וילונו: לפי שכלה הלחם:
3. The children of Israel said to them, If only we had died by
the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we
ate bread to our fill! For you have brought us out into this desert, to starve
this entire congregation to death ג. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי
יִתֵּן מוּתֵנוּ בְיַד יְהֹוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר
בְּאָכְלֵנוּ לֶחֶם לָשׂבַע כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית
אֶת כָּל הַקָּהָל הַזֶּה בָּרָעָב:
If only we had died: Heb. מוּתֵנוּ, that we would have died, but
it is not a noun like מוֹתֵנוּ, our death, but like עִשׂוֹתֵנוּ, חִנוֹתֵנוּ, שׁוּבֵנוּ,
that we do, that we encamp, [that we return,] that we die. [Literally, this
would be translated: Who would grant that we die.] Its targum [Onkelos,
however,] is: לְוַי דְמִיתְנָא, like “If only we had died לוּ מָתְנוּ” (Num.
14:2), if only we would have died.
מי יתן מותנו: שנמות, ואינו שם דבר כמו מותנו אלא כמו עשותנו, חנותנו,
שובנו, לעשות אנחנו, לחנות אנחנו, למות אנחנו. ותרגומו לוי דמיתנא, כמו (במדבר יד ב)
לו מתנו, הלואי והיינו מתים:
4. So the Lord said to Moses, Behold! I am going to rain down
for you bread from heaven, and the people shall go out and gather what is
needed for the day, so that I can test them, whether or not they will follow My
teaching. ד. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם
וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי
אִם לֹא:
what is needed for the day: Heb. דְבַר יוֹם בְּיוֹמוֹ, lit., the
thing of a day in its day. What is needed for a day’s eating they will gather
on its day, but they will not gather today for the needs of tomorrow. — [from
Mechilta]
דבר יום ביומו: צורך אכילת יום ילקטו ביומו, ולא ילקטו היום לצורך מחר:
so that I can test them, whether…they will follow My teaching:
[Through giving the manna I will test] whether they will keep the commandments
contingent upon it, [i.e.,] that they will not leave any of it over, and that
they will not go out on the Sabbath to gather [the manna].
למען אנסנו הילך בתורתי: אם ישמרו מצות התלויות בו, שלא יותירו ממנו
ולא יצאו בשבת ללקוט:
5. And it shall be on the sixth day that when they prepare what
they will bring, it will be double of what they gather every day ה.
וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל
אֲשֶׁר יִלְקְטוּ יוֹם | יוֹם:
and it will be double: For that day and for the morrow.
והיה משנה: ליום ולמחרת:
double: of what they were accustomed to gather each day of the
rest of the days of the week. I believe that [the meaning of] “what they will
bring, and it will be double” is that after they bring it [the manna], by
measuring [it], they will find it [to be] double of what they gather and
measure every day. That is [the meaning of] “they gathered a double portion of
bread” (verse 22). Their gathering was found to be a double portion of bread.
That is [the meaning of] “Therefore, on the sixth day, He gives you bread for
two days” (verse 29). He gives you a blessing (foison [in French, meaning
plenty, abundance]) in the house to fill the omer twice for two days of bread.
משנה: על שהיו רגילים ללקוט יום יום של שאר ימות השבוע. ואומר אני אשר
יביאו והיה משנה, לאחר שיביאו ימצאו משנה במדידה על אשר ילקטו וימודו יום יום וזהו
(להלן פסוק כב) לקטו לחם משנה, בלקיטתו היה נמצא לחם משנה. וזהו (להלן פסוק כט) על
כן הוא נותן לכם ביום הששי לחם יומים, נותן לכם ברכה פוישו"ן [שפע] בבית למלאות
העומר פעמים ללחם יומים:
6. [Thereupon,] Moses and Aaron said to all the children of
Israel, [In the] evening, you shall know that the Lord brought you out of the
land of Egypt. ו. וַיֹּאמֶר משֶׁה וְאַהֲרֹן אֶל כָּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם
כִּי יְהֹוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:
evening: Heb. עֶרֶב. Like בָּעֶרֶב, toward evening. [According
to Sifthei Chachamim, the correct reading is בָּעֶרֶב, in the evening.] [from
Onkelos and Jonathan]
ערב: כמו לערב:
you shall know that the Lord brought you out of the land of
Egypt: Since you [the people of Israel] said to us [Moses and Aaron], “For you
have brought us out” (verse 3), you shall know that we are not the ones who
brought [you] out, but [it was] the Lord [Who] brought you out, for He will
cause the quail to fly to you.[See commentary on verse 13]
וידעתם כי ה' הוציא אתכם מארץ מצרים: לפי שאמרתם לנו כי הוצאתם אותנו,
תדעו כי לא אנחנו המוציאים אלא ה' הוציא אתכם, שיגיז לכם את השליו:
7. And [in the] morning, you shall see the glory of the Lord
when He hears your complaints against the Lord but [of] what [significance] are
we, that you make [the people] complain against us? ז. וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד
יְהֹוָה בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יְהֹוָה וְנַחְנוּ מָה כִּי תַלִּינוּ
עָלֵינוּ:
And [in the] morning, you shall see: This was not stated in
reference to “and behold, the glory of the Lord appeared in the cloud” (verse
10), but this is what he [Moses] said to them: In the evening you shall know
that He has the ability to grant your desire, and He will give [you] meat; but
He will not give it to you with a smiling countenance, because you requested it
inappropriately and with a full stomach. As for the bread, which you requested
out of necessity, however, when it comes down in the morning, you shall see the
glory of the radiance of His countenance. For He will bring it down to you
lovingly, in the morning, when there is time to prepare it, and with dew over
it and dew under it as if it were lying in a box. — [from Mechilta Yoma 75a,b]
ובקר וראיתם: לא על הכבוד שנאמר (להלן פסוק י) והנה כבוד ה' נראה בענן,
נאמר, אלא כך אמר להם ערב וידעתם כי היכולת בידו ליתן תאותכם ובשר יתן, אך לא בפנים
מאירות יתננה לכם, כי שלא כהוגן שאלתם אותו ומכרס מלאה, והלחם ששאלתם לצורך, בירידתו
לבקר תראו את כבוד אור פניו שיורידהו לכם דרך חיבה בבקר, שיש שהות להכינו וטל מלמעלה
וטל מלמטה כמונח בקופסא:
your complaints against the Lord: As [if it would say]:
"your complaints, which are against the Lord."
את תלנתיכם על ה': כמו אשר על ה':
but [of] what [significance] are we: Of what importance are we?
-[from Jonathan Mechilta]
ונחנו מה: מה אנחנו חשובין:
that you make [the people] complain: Heb. תַלִּינוּ, that you
make everyone complain against us: your sons, your wives, your daughters, and
the mixed multitude. Perforce, I must interpret תַלִּינוּ, in the sense of “you
make do something,” [i.e., the hiph’il conjugation] because of its [the
“lammed’s”] “dagesh” and the way it is read [i.e., the keri as opposed to the
kethiv]; because if it were weak [i.e., not punctuated with a “dagesh”], I
would interpret it as “you do something,” [i.e., in the kal conjugation,] like
“and the people complained (וַיָלֶן) against Moses” (Exod. 17:3), or if it [the
“lammed”] were punctuated with a “dagesh” and it did not have a “yud” [after
it], and read תִלּוֹנוּ, [as it is written], I would explain it as meaning “you
complain.” Now, however, it means: “you cause others to complain,” like [the
verse written in reference to] the spies: “and they caused the entire
congregation to complain (וַיַלִינוּ) against him” (Num. 14:36).
כי תלינו עלינו: שתרעימו עלינו את הכל, את בניכם ונשיכם ובנותיכם וערב
רב, ועל כרחי אני זקוק לפרש תלינו בלשון תפעילו מפני דגשותו וקרייתו, שאלו היה רפה
הייתי מפרשו בלשון תפעלו, כמו (שמות יז ג) וילן העם על משה, או אם היה דגוש ואין בו
יו"ד ונקרא תלונו, הייתי מפרשו לשון תתלוננו, עכשיו הוא משמע תלינו את אחרים,
כמו במרגלים (במדבר יד לו) וילינו עליו את כל העדה:
8. And Moses said, When the Lord gives you in the evening meat
to eat and bread in the morning [with which] to become sated,
when the Lord hears your complaints, which you are making [the people] complain
against Him, but [of] what [significance] are we? Not against us are your
complaints, but against the Lord ח. וַיֹּאמֶר משֶׁה בְּתֵת יְהֹוָה לָכֶם בָּעֶרֶב
בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהֹוָה אֶת תְּלֻנֹּתֵיכֶם
אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל
יְהֹוָה:
meat to eat: But not to be satiated. The Torah [here] teaches us
a rule of behavior we should not eat meat to satiety. What did He see [what
reason did He have] to bring down bread in the morning and meat in the evening?
Because they requested bread appropriately, since it is impossible for a person
to get along without bread, but they requested meat inappropriately, because
they had many animals, and furthermore, it was possible for them to get along
without meat. Therefore, He gave it to them at a time when it would be a burden
for them to prepare it, [at an] inappropriate [time]. — [from Mechilta Yoma
75b]
בשר לאכל: ולא לשובע, למדה תורה דרך ארץ שאין אוכלין בשר לשובע. ומה
ראה להוריד לחם בבקר ובשר בערב, לפי שהלחם שאלו כהוגן, שאי אפשר לו לאדם בלא לחם, אבל
בשר שאלו שלא כהוגן, שהרבה בהמות היו להם. ועוד, שהיה אפשר להם בלא בשר, לפיכך נתן
להם בשעת טורח, שלא כהוגן:
which you are making [the people] complain against Him: [You are
making] others who hear you complaining [complain].
אשר אתם מלינם עליו: את האחרים השומעים אתכם מתלוננים:
9. And Moses said to Aaron, Say to the entire community of the
children of Israel, Draw near before the Lord, for He has heard your
complaints. ט. וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל
קִרְבוּ לִפְנֵי יְהֹוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם:
Draw near: to the place where the cloud has descended.
קרבו: למקום שהענן ירד:
10. And it came to pass when Aaron spoke to the entire community
of the children of Israel, that they turned toward the desert, and behold! the
glory of the Lord appeared in the cloud.
י. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כָּל עֲדַת
בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהֹוָה נִרְאָה בֶּעָנָן:
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Tehillim Psalm Chapters 44 - 48
• Chapter 44
The psalmist cries and laments
painfully over this bitter exile, where we and our Torah are shamed daily, when
the nations say that God has exchanged us for another nation, and where we are
considered as sheep for the slaughter, as a byword and taunt. It is therefore
fitting that God redeem us, for the sake of His great Name that abides with us
in exile.
1. For the Conductor, by the sons of
Korach, a maskil.1
2. God, with our ears we have heard,
our fathers have told us, of the deeds You wrought in their days, in the days
of old.
3. You drove out nations with Your
hand, and planted [Israel in their place]; You afflicted peoples and banished
them.
4. For not by their sword did they
inherit the land, and their own arm did not save them, but by Your right hand,
Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the
salvation of Jacob.
6. Through You will we gore our
adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and
my sword cannot save me.
8. For You have delivered us from our
foes, and You shamed those who hate us.
9. In God we glory all day, and
forever thank Your Name, Selah.
10. Though You abandon and disgrace
us, and do not go forth with our armies;
11. You cause us to retreat from the
oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be
devoured, and scatter us among the nations;
13. You sell Your nation without gain,
and do not set a high price upon them;
14. You make us a disgrace to our
neighbors, the scorn and derision of those around us;
15. You make us a byword among the
nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is
before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer,
because of the foe and avenger-
18. all this has come upon us, yet we
have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor
have our steps strayed from Your path.
20. Even when You crushed us in the
place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God,
and extend our hands to a foreign god?
22. Is it not so that God can examine
this, for He knows the secrets of the heart.
23. For it is for Your sake that we
are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord?
Wake up! Do not abandon [us] forever!
25. Why do You conceal Your
countenance and forget our affliction and distress?
26. For our souls are bowed to the
dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us
for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm
referring to Moshiach. He describes his greatness, his attributes, his glory,
his wealth, and his reign; and states that Israel anticipates him, remembering
and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the
shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble
theme; I say, "My composition is for the king;3 my tongue is the pen of a
skillful scribe.”
3. You are the most handsome of men,
charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O
mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and
ride on for the sake of truth and righteous humility; and your right hand will
guide you to awesome deeds.
6. Your arrows are sharpened-nations
fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever
and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate
wickedness; therefore has God, your God, anointed you with oil of joy above
your peers.
9. Myrrh, aloes and cassia are [the
fragrance] of all your garments, which are from ivory palaces that bring you
joy.
10. Daughters of kings visit you, and
the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe,
incline your ear; forget your people and your father's house.
12. Then the king will desire your
beauty. He is your master-bow to him.
13. The daughter of Tyre, the
wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is
within; her clothing surpasses settings of gold.
15. In embroidered garments she will
be brought to the king; the maidens in her train, her companions, will be led
to you.
16. They will be brought with gladness
and joy, they will enter the palace of the king.
17. Your sons will succeed your
fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be
remembered throughout the generations; therefore will the nations praise You
forever and ever.
Chapter 46
This psalm tells of the Gog and Magog
era (the Messianic age), when man will cast aside his weapons, and warfare will
be no more.
1. For the Conductor, by the sons of
Korach, on the alamot,1 a song.
2. God is our refuge and strength, a
help in distress, He is most accessible.
3. Therefore, we will not be afraid
when the earth is transformed, when mountains collapse in the heart of the
seas;
4. when its waters roar and are
muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring
joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not
falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble;
He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the
God of Jacob is our stronghold forever.
9. Go and see the works of the Lord,
Who has wrought devastation in the land.
10. To the end of the earth He causes
wars to cease; He breaks the bow, snaps the spear, and burns the wagons in
fire.
11. Stop [waging war]! And know that I
am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the
God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog
(in the Messianic era), war will be no more. God will grant us salvation, and
we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the
sons of Korach.
2. All you nations, clap hands; sound
[the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome;
a great King over all the earth.
4. He subdues peoples under us,
nations beneath our feet.
5. He chooses our heritage for us, the
glory of Jacob whom He loves eternally.
6. God ascends through teruah, the
Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing
to our King.
8. For God is King over all the earth;
sing, O man of understanding.
9. God reigns over the nations; God is
seated on His holy throne.
10. The most noble of the nations are
gathered, the nation of the God of Abraham; for the protectors of the earth
belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the
Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices
brought there. At that time Israel will say, "As we heard from the mouths
of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of
Korach.
2. The Lord is great and exceedingly
acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of
the whole earth is Mount Zion, on the northern slopes, the city of the great
King.
4. In her citadels, God became known
as a tower of strength.
5. For behold, the kings assembled,
they advanced in concert [to invade her].
6. They saw [the wonders of the
Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs
as of a woman in the throes of labor;
8. [they were crushed as] by an east
wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen,
in the city of the Lord of Hosts, in the city of our God; may God establish it
for all eternity.
10. God, we have been hoping for Your
kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,]
so is Your praise to the ends of the earth; Your right hand is filled with
righteousness.
12. Let Mount Zion rejoice, let the
towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her,
count her towers.
14. Consider well her ramparts, behold
her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever
and ever; He will lead us eternally.
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Today in Tanya: Likutei Amarim, middle of Chapter 18
• Thursday, 8 Shevat 5774 – 9 January 2014
• Lessons in Tanya
• Likutei Amarim, middle of Chapter 18
והענין: כי האבות הן הן המרכבה
The explanation is as follows:1 The Patriarchs were truly the
“chariot” of G‑d, i.e., they
were completely subservient to Him and had no other will but the Divine Will,
just as a chariot has no will of its own but is directed solely by the will of
the rider.
ועל כן זכו להמשיך נפש רוח ונשמה לבניהם אחריהם עד עולם, מעשר ספירות
דקדושה שבארבע עולמות אצילות בריאה יצירה עשיה, לכל אחד ואחד כפי מדרגתו וכפי מעשיו
Therefore, they merited the privilege of drawing down, for all
subsequent generations of their descendants, forever, a Nefesh, Ruach and
Neshamah from the ten holy Sefirot of the Four Worlds of Atzilut, Beriah,
Yetzirah and Asiyah.2 In which of the Four Worlds, and from which Sefirah
within these Worlds, does the soul originate? Each individual — according to
his level and according to his deeds.
“His level” refers to the level of the root of his soul; “his
deeds” refers to one’s efforts towards refining himself — as the Zohar states:
“When one betters himself, he is given a higher order of soul.”
ועל כל פנים אפילו לקל שבקלים ופושעי ישראל נמשך בזיווגם נפש דנפש דמלכות
דעשיה
At any rate, even the unworthiest and most sinful Jews draw
down, by their marital union, a Nefesh from the level of Nefesh of Malchut
deAsiyah (“the Attribute of Royalty in the World of Action”).
This means to say that the union of every Jewish couple, no
matter how low their spiritual level, brings forth a soul from, at the very
least, the lowest level of holiness. This lowest level is Nefesh deMalchut
deAsiyah. For Asiyah is the lowest of the Four Worlds, and Malchut is the
lowest Sefirah within that World. Malchut itself is further composed of three
levels — Nefesh, Ruach and Neshamah, Nefesh being the lowest of the three. In
addition, as we have seen in the previous chapters, the soul itself consists of
the three levels of Nefesh, Ruach and Neshamah. Thus, one who has been given
only a Nefesh which stems from Nefesh deMalchut deAsiyah, has the lowest order
of soul deriving from the lowest level in the spiritual hierarchy — as the
Alter Rebbe now goes on to say.
שהיא מדרגה התחתונה שבקדושת העשיה
This is the lowest level of holiness in the world of Asiyah.
ואף על פי כן, מאחר שהיא מעשר ספירות קדושות
Yet, since [Malchut] is one of the ten holy Sefirot, and since
holiness is the realm of unity, where every level is comprised of all the other
levels, perforce
היא כלולה מכולן, גם מחכמה דעשיה
it (the lowest level in Asiyah) is compounded of all the other
levels in Asiyah, including Chochmah deAsiyah (“Wisdom of the World of
Action”), the highest Sefirah in Asiyah.
שבתוכה מלובשת חכמה דמלכות דאצילות
Within [Chochmah deAsiyah] is clothed Chochmah deMalchut
deAtzilut (“Wisdom of Royalty in the World of Emanation”).
As the author explains in ch. 52, the Sefirah of Malchut
deAtzilut clothes itself in, and illuminates, the World of Asiyah. Since
Malchut deAtzilut contains all the Sefirot of Atzilut, the illumination of
Asiyah by Malchut thus means that each Sefirah of Atzilut as it is contained in
Malchut deAtzilut, garbs itself in the corresponding Sefirah of Asiyah —
Chochmah deMalchut deAtzilut in Chochmah deAsiyah, Binah deMalchut deAtzilut in
Binah deAsiyah, and so forth.
שבתוכה חכמה דאצילות, שבה מאיר אור אין סוף ברוך הוא ממש
In Chochmah deMalchut deAtzilut is clothed Chochmah deAtzilut,
since all the Sefirot of Atzilut incorporate each other, which, in turn, is
illuminated by the actual light of the blessed Ein Sof,
כדכתיב: ה׳ בחכמה יסד ארץ, וכולם בחכמה עשית
as it is written,3 “G‑d, in His
wisdom, founded the earth”; The words “G‑d in His
wisdom” show that the light of the Ein Sof illuminates the Sefirah of Chochmah,
while the words “wisdom founded the earth” indicate that Chochmah is clothed in
Malchut, which is called “earth” (for, like the earth, Malchut is the lowest
level in its hierarchy); and it is further written,4 “In wisdom you have made
them all” (the word “made” indicating that Chochmah is clothed in Asiyah — action).
ונמצא כי אין סוף ברוך הוא מלובש בבחינת חכמה שבנפש האדם, יהיה מי שיהיה
מישראל
Thus we see that the light of the blessed Ein Sof is garbed in
the faculty of wisdom in the human soul, of whatever sort of a Jew he may be.
(Further in the chapter, the Alter Rebbe explains why it is the faculty of
wisdom in the soul that receives the illumination of the Ein Sof.)
ובחינת החכמה שבה, עם אור אין סוף ברוך הוא המלובש בה, מתפשטת בכל בחינת
הנפש כולה להחיותה מבחינת ראשה עד בחינת רגלה
In turn, the soul’s faculty of wisdom, together with the light
of the blessed Ein Sof that is garbed in it, suffuses all the levels of the
soul in its entirety, from head to foot, as it were, i.e., from the highest
level of the soul to the lowest, to animate them with G‑dly vitality,
כדכתיב: החכמה תחיה בעליה
as it is written,5 “Wisdom gives life to those who possess it” —
the soul, which possesses the faculty of wisdom, receives its life by means of
this faculty, as stated above.
ולפעמים ממשיכים פושעי ישראל נשמות גבוהות מאד שהיו בעמקי הקליפות,
כמו שכתוב בספר גלגולים
(6At times, the sinners of Israel may even bring down for their
children very lofty souls which had been in the depths of the kelipot, as is
explained in Sefer Gilgulim.)7
A soul that has fallen captive in the hands of the kelipot remains
in this state until the kelipot release it of their own will. Anything in the
hold of the kelipot cannot be wrested from them against their will, for the
principle that8 “G‑d does not
make unjustifiable demands of His creations,” holds true even with regard to
kelipot. In the case of a child to be born to sinful parents, the kelipot
willingly release the soul, in the hope that such a child will be influenced by
its parents, and will become a sinner like them. In this way, the kelipot stand
to extract an even greater measure of vitality from the holiness of the soul by
means of its eventual sins. However, having such a lofty soul, the child is
able to overcome the obstacles imposed by its parents‘ wickedness, and may rise
to the level of a tzaddik. In this way, paradoxically, it comes to pass that a
tzaddik may be born to wicked parents because of their wickedness.9
Returning to his original point, that every Jew has a soul which
stems from the holy Sefirot, and that ultimately each soul is animated by the
light of the Ein Sof by way of the soul’s faculty of wisdom (Chochmah), the
Alter Rebbe now goes on to explain why it is Chochmah that is the original
recipient of the light of the Ein Sof. The explanation is based on a discussion
of the nature of the soul’s faculty of wisdom, which now follows:
FOOTNOTES
1.See ch. 23.
2.These terms are explained above, ch. 2.
3.Mishlei 3:19.
4.Tehillim 104:24.
5.Kohelet 7:12.
6.Parentheses are in the original text.
7.Book on Transmigration, by R. Chayim Vital.
8.Avodah Zarah 3a.
9.The relevance of this point here is clarified by the
explanation given by the Rebbe of the final passage of ch. 2. See there.
-------
Rambam:
• Daily Mitzvah Sefer Hamitzvos:
P191, P214, N311, N58, P221, N263, N264
Positive Commandment 191
Preparation for War
"And it shall be when you come near to the battle, the
priest shall approach"—Deuteronomy 20:2.
We are commanded to appoint a priest who will deliver before the
soldiers the "Battle Address." In this address he requests of those
not suited for battle – whether due to physical or emotional frailty, or due to
the fact that their minds are preoccupied with a matter that prevents them from
properly focusing on the battle – to turn away. The people who must not proceed
to the battlefield due to distraction are the three mentioned in the Torah: a)
One who has built a home but not dedicated it. b) One who has planted a
vineyard and not yet enjoyed its fruits. c) One who has betrothed a women but
not married her.
This priest who addresses the soldiers is called the Mashuach
Milchamah ("the one anointed for battle").
The priest's address is verbatim the words that the Torah (in
Deuteronomy) instructs him to say. After saying the biblical lines, he adds
words of his own, words to inspire the soldiers to courageously battle to bring
victory for G‑d's religion,
and to bring retribution upon the fools who destroy civilized society.
This address is spoken by the designated priest, and then loudly
repeated by the military police.
All the above applies only to an "optional battle"; no
speeches or proclamations are made before a "mitzvah battle" [e.g.,
the battle against Amalek or a self-defense battle].
The 191st mitzvah is that we are commanded to appoint a kohen to
say before the people the pre-war speech.1 Anyone who is not fit to fight in
the war because of weakness2 or because they are constantly thinking of things
that prevent a proper involvement in battle — i.e. the three categories3 of
people mentioned in Scripture — should return home. Only then do they begin the
war.
This kohen is called, "Moshuach Milchamah"
["anointed for war"]. He gives his speech in the exact words written
in the Torah,4 and adds his own words to prepare the people for war and bring
them to be ready to sacrifice their lives for the triumph of G‑d's religion and revenge against those who foolishly reject it5
and destroy the order of civilization.
The source of this commandment is G‑d's statement6 (exalted be He), "When you approach [the
place of] battle, the kohen shall step forward ...."7
He then commands that it be announced among the soldiers that
the following should return from the battle: the faint-hearted; one who has
built a new house and not begun to live there; one who has planted a vineyard
and not eaten [from its first crop]; and one who has betrothed a woman and not
married her. This is explained in Scripture in G‑d's statement8
beginning with the words, "The officers shall then speak..." Our
Sages said in the Gemara,9 "The phrase, 'The officers shall then speak,'
means that the kohen speaks and the officers then announce [so that all can
hear]."
All the above — i.e. the speech of the Moshuach Milchamah and
the announcements before the battle — apply only to a milchemes reshus
[optional war]. None of this, not the speech nor the announcement, is done for
a milchemes mitzvah [obligatory war], as explained in the eighth chapter of
tractate Sotah. The details of this mitzvah are explained there.
FOOTNOTES
1.Deut. 20:3.
2.I.e. frightened and faint-hearted. See ibid., 20:3,8.
3.One who has built a new house and not begun to live there; who
has planted a vineyard and not redeemed its first crop; and one who has
betrothed a woman and not married her. See ibid., 20:5-7.
4.Ibid., 20:3-7.
5.This expression alludes to their rejection of the Seven
Noachide Laws. See Hilchos Melachim, 8:10, regarding the obligation of the
Jewish people to compel the nations of the world to accept these mitzvos. See
Kapach, 5731, footnote 78. He points out that the Rav Kook version omits the
word "bo," therefore changing the entire meaning. Chavel, following
that version, translates "who ruin the social order."
6.Ibid., 20:2.
7.He tells the people, "Do not be faint-hearted, do not be
afraid, do not panic and do not break ranks before them [i.e. the enemy]. G‑d your L‑rd is the One
who is going with you. He will fight for you against our enemies, and He will
deliver you." Ibid., 20:3-4.
8.Ibid., 20:5.
9.Sotah 43a.
Positive Commandment 214
A Newly Married Groom's Obligations
"He shall be free to his home for one year, and he shall
cheer his wife whom he has taken"—Deuteronomy 24:5.
A newly-married groom, for the first year following his
marriage, is commanded to remain together with his wife, and should not embark
upon journeys, join the army in battle, or anything of the like. Rather he
should rejoice with his wife for a full year.
The 214th mitzvah is that we are commanded that a newlywed man
should remain together with his wife for a full year. He shall not travel away,
serve in a "conquering1 army," or take on any similar obligations.
Rather, he shall gladden her for a full year beginning with the wedding day.
The source of this commandment is G‑d's statement2 (exalted be He), "[When a man takes a new
bride...] he must remain free for his house for one year and gladden his
bride."
The details of this mitzvah are explained in the eighth chapter
of tractate Sotah.3
FOOTNOTES
1.I.e. for a milchemes reshus, the purpose of which is to
conquer land. When the war is obligatory [milchemes mitzvah], e.g. for
protecting Jewish life, he must participate. See Hilchos Melachim 7:4.
2.Deut. 24:5.
3.43a.
Negative Commandment 311
Causing a Newly Married Groom to be Absent from his Home
"Neither shall he be charged with any
business"—Deuteronomy 24:5.
It is forbidden to conscript a newly-married groom, for the
first year following his marriage, for military or civic duties. Rather, he
must be absolved from all duties that would cause him to be absent from his
home.
This prohibition is directed to those responsible for
conscription as well as the groom himself—he may not journey away from his home
for an entire year.
The 311th prohibition is that we are forbidden from taking a
newlywed man from his home for any duty — military or otherwise — for one year
[from his wedding]. For the entire year we exempt him from any responsibilities
that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new
bride, he shall not enter military service] nor shall he be assigned to any
duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he
shall not enter military service,' one could think that only military service
is prohibited, but that he should be assigned to prepare weapons and supply
water and food. The Torah therefore adds, 'nor shall he be assigned to any
duty.' The word 'he [be assigned]' teaches that only he may not be assigned,
but that others3 may be assigned. But since we could learn it from, 'nor shall
he be assigned to any duty,4' why is it written, 'he shall not enter military
service'? So that the transgressor be in violation of two prohibitions."
We already explained in the Ninth Introductory Principle that not always does
the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also
prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter
of tractate Sotah.6
FOOTNOTES
1.Deut. 24:5.
2.44a.
3.I.e. One who built a new house, planted a vineyard or
betrothed a woman. See P191 above.
4.A general expression that would include going out to war.
5.In addition to those who cause him to leave.
6.43a.
Negative Commandment 58
Fearlessness in Battle
"You shall not be terrified by them"—Deuteronomy 7:21.
It is forbidden to be fearful of our heretical enemies in the
course of battle and turn back and flee. Rather, we are obligated to strengthen
our hearts and stand strong in the lines of battle.
The 58th prohibition is that we are forbidden from fearing the
enemy1 at time of war and retreating before them. Rather, it is an obligation
to strengthen one's heart and stand strong in the lines of battle. A person who
turns away and retreats violates this prohibition.
The source of this prohibition is G‑d's statement,2 "Do not retreat before them." This
prohibition is repeated in the statement,3 "Do not fear them." The
same idea — not to retreat or turn back during battle — is repeated many times,
because it is a situation in which real truth4 can triumph.
The details of this mitzvah are explained in the eighth chapter
of tractate Sotah.5
FOOTNOTES
1.Literally, "heretics," i.e. the non-Jewish enemy
which denies the Torah.
2.Deut. 7:21.
3.Ibid. 3:22.
4.I.e., the Torah. See Kapach, 5731, footnote 6.
5.42b.
Positive Commandment 221
The Beautiful Captive
"And you see among the captives a beautiful
woman"—Deuteronomy 21:11.
We are commanded regarding the law of the beautiful female
captive [i.e., we must follow the pertinent laws detailed in the Torah].
The 221st mitzvah is that we are commanded regarding the law of
a yefas to'ar.1
The source of this commandment is G‑d's statement2 (exalted be He), "[When you wage war against
your enemies...,] if you see a yefas to'ar among the prisoners [and desire her,
you may take her as a wife]."
The details of this mitzvah are explained in the beginning of
tractate Kiddushin.3
FOOTNOTES
1.If upon entering enemy territory, a soldier sees a non-Jewish
woman he desires to marry, he may have intercourse with her one time. If she
wishes, she converts immediately thereafter. If not, she remains in his house
for one month, growing her hair and nails in order to become less attractive.
After an additional two months, if she converts, he is allowed to marry her as
a regular wife. See Hilchos Melachim 8:2‑9.
2.Deut. 21:11.
3.21b.
Negative Commandment 263
Selling the Beautiful Captive
"And it will be, if you do not desire her, then you shall
send her away wherever she wishes, but you shall not sell her for
money"—Deuteronomy 21:14.
It is forbidden to sell the beautiful captive into servitude
after cohabiting with her once on the battlefield.
The 263rd prohibition is that we are forbidden from selling a
yefas to'ar after [her captor] has had intercourse with her at the time the
land was conquered, as explained in the proper place.1
The source of this prohibition is G‑d's statement2 (exalted be He), "If you do not desire her,
however, you must send her away free. You may not sell her for money."
FOOTNOTES
1.P221 above.
2.Deut. 21:14.
Negative Commandment 264
Enslaving the Beautiful Captive
"You shall not treat her as a slave, because you have
afflicted her"—Deuteronomy 21:14.
It is forbidden to force the beautiful captive into one's own
service, i.e. that she should serve him as a handmaiden.
The 264th prohibition is that we are forbidden from enslaving a
yefas to'ar after having had intercourse with her. By "enslaving," I
mean to make her a servant and leave her together with the rest of your
servants who serve you.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not keep her as a
servant, since you have had relations with her."
The Sifri2 says, "The phrase lo sisameir ba means that you
shall not use her as a servant." It has been demonstrated to you that
these two prohibitions prohibit two distinct acts: not to sell her to someone
else, and also not to leave her under you as a servant. Rather, you should
follow G‑d's command
(exalted be He), "You must send her away free." The same is explained
regarding one who kidnaps someone, "and forces him to serve3 and then
sells him."4 Our Sages said,5 "[He is guilty] as soon as he brings
him into his property and forces him to serve."
The details of the law of the yefas to'ar are explained in the
first chapter of tractate Kiddushin.6
FOOTNOTES
1.Ibid.
2.Ibid.
3.The same word, his'amer, is used regarding the yefas to'ar and
the kidnapper.
4.Ibid., 24:7.
5.Sifri, ibid.
6.21b.
Conclusion
We will restart tomorrow...
-------
Rambam:
• 1 Chapter: Tum'at Okhalin Chapter 9
Chapter 9
Halacha 1
When oil or honey contract impurity, coagulate and become solid,
and then return to a liquid state, they are considered as first degree
derivatives of impurity forever, because they are liquids. This applies even if
they solidify after contracting impurity.
Halacha 2
When sauce, groats, or milk solidify, they are considered as
foods and intent is required for them to become susceptible to ritual impurity.
If food that was a primary derivative of impurity or an impure liquid touches
them, they are considered as secondary derivatives. If there was moist liquid
on them, they are considered as liquids and they are deemed primary
derivatives.
If they contracted impurity while they were liquids and then
froze and solidified, they are considered as secondary derivatives, like food
that contracted impurity from impure liquids. Different laws apply if they
contracted impurity when they were solid and then melted and became liquid. If
they were exactly the size of an egg or less, the liquids are pure. If they are
larger than an egg, the liquids are impure. The rationale is that when the
first drop melted, it contracted impurity from the egg-sized portion of frozen
liquid from which it melted. That drop will then impart impurity to all of the
liquids that will melt afterwards.
Similar laws apply if a person who was impure due to contact
with a human corpse squeezed a mass of olives or grapes that were made
susceptible to ritual impurity. If the fruits were only the size of an egg, the
liquids produced are pure, provided the person does not touch that place from
which the liquids are dripping. The rationale for the leniency is that the
liquids are set aside in the food; it is as if the food was a separate entity.
If the grapes or olives were larger than the size of an egg, the
liquids that emerge from them are impure. For once the first drop emerged from
them, it became impure due to contact with an egg-sized portion of impure food
and it imparts impurity to all the liquids.
If the person squeezing the grapes was a zav,
a zav, or the like even if they squeezed only one grape which had
not been made susceptible to ritual impurity, and they did not touch the
liquid, the liquid is impure. The rationale is that when the first drop
emerged, it became impure because it was carried by azav. For a zav who
carries food or liquids imparts impurity to them, as we explained. Similarly,
when a zav milks a goat, the milk is impure. For when the
first drop emerged, it became impure because it was carried by a zav.
Halacha 3
The following laws apply when there was a pot filled with
vegetables left to pickle, their leaves extended outside the pot, and a primary
source or a primary derivative of impurity touched the leaf that was outside
the pot in a dry place. Even though the leaf was the size of an egg, it is
impure, but everything else is pure. If it is returned to the pot, it imparts
impurity to all the liquids in it. As a result, the pot and all the vegetables
contract impurity. More stringent rules apply if the impure person touched a
leaf that was outside the pot that had liquid on it. If the leaf is the size of
an egg, everything is impure. The rationale is that the leaf imparts impurity
to the liquid on it. That liquid imparts impurity to all the liquids in the pot
and they impart impurity to the pot.
A pot that was filled with pickled vegetables that were terumah was
shaken by a person who immersed that day. He discovered liquids on his hand and
was in doubt whether they were sprayed from the pot or whether a stalk from a
moist vegetable in the pot touched his hand. The ruling is that the vegetables
are disqualified, but the pot is pure.
Halacha 4
The following laws apply when an impure person was partaking of
grapes that had been made susceptible to ritual impurity and one grape fell
into a wine press. If the grape was complete and its stem had not been removed
from it, the grapes in the wine press are pure. If its stem was removed and the
grapes from which he took the grape that fell were stored in a storage pit and
prepared to be crushed - indicating that he desires the liquid that emerges
from them - the grapes in the wine press contract impurity from the drop of
liquid that emerges from the place of the stem.
Should grapes fall from the hands of the impure person and he
crushed them in an open place, the liquids that emerge from them are pure if
the grapes were exactly the size of an egg or less, as we explained. If there
is more than an egg-sized portion, the liquid that emerges is impure. Once one
drop emerges, it contracts impurity from an egg-sized portion of impure foods
and then it imparts impurity to all the liquids that emerge afterwards.
Halacha 5
The following laws apply when there was a mound of impure olives
that were collected and pressed together until they were considered as joined
which was thrown into an oven that was then kindled. If the olives were exactly
the size of an egg or less, the oven is pure. The rationale is that impure food
does not impart impurity to keilim and the oil that emerges
from them is pure, as we explained. If the mound was larger than an egg, the
oven contracts impurity. For when one drop emerges, it contracts impurity from
an egg-sized portion of impure foods and then it imparts impurity to the oven.
Therefore if the impure olives are separate and not in a mound, even if there
are 100 of them, the oven is pure.
Halacha 6
When wood that absorbed impure liquids was kindled as fuel for
an oven, the oven is pure, because the liquids are considered insignificant
while absorbed in the wood. Even if the person took the wood out so that rain
would fall on it and thus it is considered as desirable for him that the rain
fell on it, the oven is pure. The rain- water that is on the wood does not
contract impurity from the liquids that are absorbed in it.
One should not kindle the oven with this wood unless one's hands
are pure. This is a decree lest an impure person kindle the oven with such wood
and thus the liquids on it would make the oven impure.
Halacha 7
When the carcass of a creeping animal is found in an olive mill,
only the portion which it touches contracts impurity. If there is liquid
flowing, everything is impure, for once a little of the liquid becomes impure,
the entire amount becomes impure and then, the oil will impart impurity to the
olives.
If the carcass is found on the leaves above the olives, the
workers should be questioned. If they say that they did not touch the carcass,
their word is accepted. If the carcass was found on a compressed mass of
olives, the entire mass becomes impure, as we explained.
If the carcass is found on separate olives, but it is touching a
compressed mass the size of an egg, everything is impure. For food the size of
an olive will impart impurity to liquid mixed with it. The liquid will then
impart impurity to the other olives. If there were separate olives piled on
other separate olives and the oil was below them, even if the carcass was
touching a mass the size of an egg, only the place it touches contracts
impurity.
Halacha 8
When an unlearned person extended his hand to a winepress and
touched the clusters of grapes, the clusters he touched and those around them
are impure, but the clusters in the winepress as a whole are pure. For the
clusters that are around the clusters that he touched separate it and the
remainder of those in the winepress.
Halacha 9
When impure people tread over the waste products of olives or
grapes from which oil or wine was produced in a state of purity and afterwards,
liquid emerged from them, this liquid is pure. The rationale is that
originally, the oil or the wine was produced in a state of purity. If
originally, the oil or the wine was produced in a state of impurity and
afterwards, through the actions of these people, liquid emerged, it is impure.
Halacha 10
The following laws apply when workers at an olive press would
enter and depart and there was impure liquid on the floor of the olive press.
If there is sufficient space between the liquids and the olives so that they
could dry their feet on the ground, the olives are pure, because a person who
touches impure liquids with limbs other than his hands is pure, even with
regard to consecrated foods.
Stringency is required in the following instance. There were
loaves that were consecrated. They had hollows and there were consecrated
liquids in the hollows. The carcass of a creeping animal touched one of them
and then the first loaf touched a second, the second, a third - even if this
continues to 100, the loaves are considered as primary derivatives of impurity,
because of the liquid in the hollows. Due to the cherished nature of
consecrated food, they are all considered as liquids from which secondary and
tertiary derivatives are not counted.
If, however, the loaves were terumah, only the third
loaf is disqualified. From the third onward, the loaves are pure. If there was
liquid that could be felt on all the loaves, even were the loaves terumah,
they would all be impure. They are all secondary derivatives except for the
first that was touched by the carcass of the creeping animal. It is a primary
derivative.
Halacha 11
The following laws apply when there is a bubble in the side of a
jug and it is like another container at its side. When the bubble was
perforated to the inner space of the jug and perforated on the other side
outward with the two holes on the same level or the inner hole was lower than
the outer hole, if both the bubble and the jug contained liquids and a primary
source of impurity touched the liquids in the bubble, all of the liquids in the
jug contract impurity. Also, when the jug has a sealed covering and it is
located in a building where a corpse is located, it contracts impurity because
of the hole in the bubble, since it reaches into its inner space.
Similarly, if the inner hole was higher than the outer hole, the
jug is not protected from impurity by its sealed covering. If, however, a
primary source of impurity touched the bubble, the liquids in the jug do not
contract impurity and they are considered as separate from the liquids in the
bubble.
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Rambam:
• 3 Chapters: Melachim uMilchamot Chapter 10,
Melachim uMilchamot Chapter 11, Melachim uMilchamot Chapter 12
Chapter 10
Halacha 1
A gentile who inadvertently violates one of his commandments is
exempt from all punishment with the exception of a person who kills
inadvertently. In such an instance, the redeemer of the blood is not executed
for slaying the killer, nor may the latter seek asylum in a city of refuge.
However, the court will not execute him.
When does the above apply? When he inadvertently violates a
command without sinful intention; for example, a person who engages in
relations with his colleague's wife under the impression that she is his own
wife or unmarried.
If, however, one knew that she was his colleague's wife, but did
not know that she was forbidden to him or it occurred to him that this act was
permitted or one killed without knowing that it is forbidden to kill, he is
considered close to having sinned intentionally and is executed. This is not
considered as an inadvertent violation. For he should have learned the
obligations incumbent upon him and did not.
Halacha 2
A gentile who is forced by another person to violate one of his
commandments is permitted to transgress. Even if he is forced to worship false
gods, he may worship them. For gentiles are not commanded to sanctify God's
name.
A gentile minor, deaf-mute, or fool is never given punishment
for they are not bound by any commandments.
Halacha 3
A gentile who converted, was circumcised, and immersed in the mikveh, and, afterwards,
decided to forsake God and revert to his previous status as a resident alien is
not granted permission to do so. Rather, he must remain as an Israelite in all
matters or be executed.
If he was a minor and immersed by the court, he may repudiate
his conversion when he attains majority and assume the status of a resident
alien alone. However, if he does not object as soon as he attains majority, he
is no longer given the opportunity to object and his status is that of a
righteous convert.
Therefore, if a Jew has relations with a girl below the age of
majority who was immersed in the mikveh by a court, the money due her as
payment of herketubah or
as a fine for raping her or seducing her is placed in the custody of the court
until she attains majority and does not repudiate her conversion. This step is
taken lest she take the money, attain majority, and then, repudiate her
conversion. Thus, she would derive benefit as a gentile from monies to which
she is only entitled according to Jewish law.
Halacha 4
A gentile who converts after cursing God's name, worshipping
false gods, engaging in relations with a colleague's wife, or killing a fellow
gentile is exempt from punishment.
In contrast, if he converted after killing a Jew or having
relations with a Jew's wife, he is liable. He is decapitated for killing the
Jew and strangled to death for engaging in relations with a Jew's wife. He is
given the latter punishment because the laws governing him have changed.
Halacha 5
It has already been explained that gentiles are always executed
by decapitation except in cases when one engages in relations with the wife of
a Jew or a consecrated maiden. In the latter instance, he is stoned to death.
If he engaged in relations with a Jew's wife after they married,
but before they ever engaged in relations, he is executed by strangulation.
Halacha 6
According to the Oral Tradition, gentiles are forbidden to
cross-breed animals and graft different species of trees together. However,
they are not executed for violating this prohibition.
A gentile who gave a Jew a blow is liable to die for causing
even the most minimal damage. Nevertheless, he is not executed.
Halacha 7
Only Abraham and his descendants were commanded regarding
circumcision asGenesis
17:9-10 states: 'Keep My covenant, you and your offspring...
circumcise every male.'
The descendants of Ishmael are excluded as implied by Genesis 21:12:
'It is through Isaac, that your offspring will be called.' Esau's descendants
are also excluded, for Isaac told Jacob Genesis 28:4:
'May God grant Abraham's blessing to you and your descendants,' implying that
only he is the true offspring of Abraham who maintains his faith and his
upright behavior. Thus, they alone are obligated in circumcision.
Halacha 8
Our Sages related that the descendants of Keturah who are the
offspring of Abraham that came after Isaac and Ishmael are also obligated in
circumcision. Since, at present, the descendants of Ishmael have become
intermingled with the descendants of Keturah, they are all obligated to be
circumcised on the eighth day. However, they are not executed for failure to
perform this mitzvah.
Halacha 9
A gentile who studies the Torah is obligated to die. They should
only be involved in the study of their seven mitzvot.
Similarly, a gentile who rests, even on a weekday, observing
that day as a Sabbath, is obligated to die. Needless to say, he is obligated
for that punishment if he creates a festival for himself.
The general principle governing these matters is: They are not
to be allowed to originate a new religion or create mitzvot for themselves
based on their own decisions. They may either become righteous converts and
accept all the mitzvot or retain their statutes without adding or detracting
from them.
If a gentile studies the Torah, makes a Sabbath, or creates a
religious practice, a Jewish court should beat him, punish him, and inform him
that he is obligated to die. However, he is not to be executed.
Halacha 10
We should not prevent a gentile who desires to perform one of
the Torah's mitzvot in order to receive reward from doing so, provided he
performs it as required. If he brings an animal to be sacrificed as a burnt offering,
we should receive it.
If a gentile who observes the seven mitzvot gives charity, we
should accept it from him. It appears to me that it should be given to the
Jewish poor for the gentile may derive his sustenance from the Jews and they
are commanded to support him if necessary. In contrast, if an idolater gives
charity, we should accept it from him and give it to the gentile poor.
Halacha 11
The Jewish court is obligated to appoint judges for these
resident aliens to judge them according to these statutes so that the world
will not become decadent.
If the court sees fit to appoint the judges from the resident
aliens themselves, they may. If it sees fit to appoint them from among the
Jews, they may.
Halacha 12
Should two idolaters come before you to have their dispute
judged according to Jewish law. If they both desire to be judged according to
Torah law, they should be judged accordingly. If one desires to be judged
according to Torah law and the other does not, they are only forced to be
judged according to their own laws.
If there is a dispute between a Jew and an idolater: If the Jew
will fare better according to their laws, they are judged according to their
laws. When the judgement is rendered, the judges explain: 'Your law obligates
this judgement.' If the Jew will fare better according to our laws, they are
judged according to Torah law. When the judgement is rendered, the judges
explain: 'Our law obligates this judgement.' It appears to me that this
approach is not followed in regard to a resident alien. Rather, he is always
judged according to their laws.
Similarly, it appears to me that in regard to respect and honor
and also, in regard to charity, a resident alien is to be treated as a Jew for
behold, we are commanded to sustain them as Deuteronomy
14:21 states: 'You may
not eat any animal that has not been properly slaughtered... give it to the
resident alien in your gates that he may eat it.' Though our Sages counseled
against repeating a greeting to them, that statement applies to idolaters and
not resident aliens.
However, our Sages commanded us to visit the gentiles when ill,
to bury their dead in addition to the Jewish dead, and support their poor in
addition to the Jewish poor for the sake of peace. Behold, Psalms 145:9 states: 'God is good to all and His
mercies extend over all His works' and Proverbs
3:17 states: 'The
Torah's ways are pleasant ways and all its paths are peace.'
Chapter 11
Halacha 1
In the future, the Messianic king will arise and renew the
Davidic dynasty, restoring it to its initial sovereignty. He will build the
Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will
return to their previous state. We will offer sacrifices, observe the
Sabbatical and Jubilee years according to all their particulars as described by
the Torah.
Anyone who does not believe in him or does not await his coming,
denies not only the statements of the other prophets, but those of the Torah
and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states:
God will bring back your captivity and have mercy upon you. He
will again gather you from among the nations... Even if your Diaspora is at the
ends of the heavens, God will gather you up from there... and bring you to the
land....
These explicit words of the Torah include all the statements
made by all the prophets.
Reference to Mashiach is also made in the portion of Bilaam who
prophesies about two anointed kings: the first anointed king, David, who saved
Israel from her oppressors; and the final anointed king who will arise from his
descendants and save Israel in the end of days. That passage Numbers 24:17-18
relates:
'I see it, but not now' - This refers to David;
'I perceive it, but not in the near future;" - This refers
to the Messianic king;
'A star shall go forth from Jacob' - This refers to David;
'and a staff shall arise in Israel' - This refers to the
Messianic king;
'crushing all of Moab's princes' - This refers to David as II Samuel 8:2 relates: 'He smote Moab and measured
them with a line;'
'decimating all of Seth's descendants' - This refers to the
Messianic king about whom Zechariah
9:10 prophesies: 'He
will rule from sea to sea.'
'Edom will be demolished' - This refers to David as II Samuel 8:6states
'Edom became the servants of David;'
'Seir will be destroyed' - this refers to the Messianic king as
Ovadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain
of Esau....'
Halacha 2
Similarly, with regard to the cities of refuge, Deuteronomy 19:8-9 states: 'When God will
expand your borders... you must add three more cities.' This command was never
fulfilled. Surely, God did not give this command in vain.
There is no need to cite proofs from the works of the prophets
for all their books are filled with mention of this matter.
Halacha 3
One should not presume that the Messianic king must work
miracles and wonders, bring about new phenomena in the world, resurrect the
dead, or perform other similar deeds. This is definitely not true.
Proof can be brought from the fact that Rabbi Akiva, one of the
greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and
would describe him as the Messianic king. He and all the Sages of his
generation considered him to be the Messianic king until he was killed because
of sins. Once he was killed, they realized that he was not the Mashiach. The
Sages did not ask him for any signs or wonders.
The main thrust of the matter is: This Torah, its statutes and
its laws, are everlasting. We may not add to them or detract from them.
Halacha 4
If a king will arise from the House of David who diligently
contemplates the Torah and observes its mitzvot as prescribed by the Written
Law and the Oral Law as David, his ancestor, will compel all of Israel to walk
in (the way of the Torah) and rectify the breaches in its observance, and fight
the wars of God, we may, with assurance, consider him Mashiach.
If he succeeds in the above, builds the Temple in its place, and
gathers the dispersed of Israel, he is definitely the Mashiach.
He will then improve the entire world, motivating all the
nations to serve God together, as Tzephaniah 3:9 states: 'I will transform the
peoples to a purer language that they all will call upon the name of God and
serve Him with one purpose.'
If he did not succeed to this degree or was killed, he surely is
not the redeemer promised by the Torah. Rather, he should be considered as all
the other proper and complete kings of the Davidic dynasty who died. God caused
him to arise only to test the many, as Daniel 11:35 states: 'And some of the wise men will
stumble, to try them, to refine, and to clarify until the appointed time,
because the set time is in the future.'
Jesus of Nazareth who aspired to be the Mashiach and was
executed by the court was also alluded to in Daniel's prophecies, as ibid. 11:14 states: 'The vulgar among your
people shall exalt themselves in an attempt to fulfill the vision, but they
shall stumble.'
Can there be a greater stumbling block than Christianity? All
the prophets spoke of Mashiach as the redeemer of Israel and their savior who
would gather their dispersed and strengthen their observance of the mitzvot. In
contrast, Christianity caused the Jews to be slain by the sword, their remnants
to be scattered and humbled, the Torah to be altered, and the majority of the
world to err and serve a god other than the Lord.
Nevertheless, the intent of the Creator of the world is not
within the power of man to comprehend, for His ways are not our ways, nor are
His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and
that Ishmaelite who arose after him will only serve to prepare the way for
Mashiach's coming and the improvement of the entire world, motivating the
nations to serve God together as Tzephaniah 3:9 states: 'I will transform the
peoples to a purer language that they all will call upon the name of God and
serve Him with one purpose.'
How will this come about? The entire world has already become
filled with the mention of Mashiach, Torah, and mitzvot. These matters have
been spread to the furthermost islands to many stubborn-hearted nations. They
discuss these matters and the mitzvot of the Torah, saying: 'These mitzvot were
true, but were already negated in the present age and are not applicable for
all time.'
Others say: 'Implied in the mitzvot are hidden concepts that can
not be understood simply. The Mashiach has already come and revealed those
hidden truths.'
When the true Messianic king will arise and prove successful,
his position becoming exalted and uplifted, they will all return and realize
that their ancestors endowed them with a false heritage and their prophets and
ancestors caused them to err.
Chapter 12
Halacha 1
Do not presume that in the Messianic age any facet of the
world's nature will change or there will be innovations in the work of
creation. Rather, the world will continue according to its pattern.
Although Isaiah 11:6 states: 'The wolf will dwell with the
lamb, the leopard will lie down with the young goat,' these words are a
metaphor and a parable. The interpretation of the prophecy is as follows:
Israel will dwell securely together with the wicked gentiles who are likened to
a wolf and a leopard, as in the prophecy Jeremiah 5:6:
'A wolf from the wilderness shall spoil them and a leopard will stalk their
cities.' They will all return to the true faith and no longer steal or destroy.
Rather, they will eat permitted food at peace with Israel asIsaiah 11:7 states: 'The lion will eat straw like
an ox.'
Similarly, other Messianic prophecies of this nature are metaphors.
In the Messianic era, everyone will realize which matters were implied by these
metaphors and which allusions they contained.
Halacha 2
Our Sages taught: "There will be no difference between the
current age and the Messianic era except the emancipation from our subjugation
to the gentile kingdoms."
The simple interpretation of the prophets' words appear to imply
that the war of Gog and Magog will take place at the beginning of the Messianic
age. Before the war of Gog and Magog, a prophet will arise to inspire Israel to
be upright and prepare their hearts, as Malachi 3:22 states: 'Behold, I am sending you
Elijah.'
He will not come to declare the pure, impure, or to declare the
impure, pure. He will not dispute the lineage of those presumed to be of proper
pedigree, nor will he validate the pedigree of those whose lineage is presumed
blemished. Rather, he will establish peace within the world as ibid. 3:24 continues: 'He will turn the
hearts of the fathers to the children."
There are some Sages who say that Elijah's coming will precede
the coming of the Mashiach. All these and similar matters cannot be definitely
known by man until they occur for these matters are undefined in the prophets'
words and even the wise men have no established tradition regarding these
matters except their own interpretation of the verses. Therefore, there is a
controversy among them regarding these matters.
Regardless of the debate concerning these questions, neither the
order of the occurrence of these events or their precise detail are among the
fundamental principles of the faith. A person should not occupy himself with
the Aggadot and homiletics concerning these and
similar matters, nor should he consider them as essentials, for study of them
will neither bring fear or love of God.
Similarly, one should not try to determine the appointed time
for Mashiach's coming. Our Sages declared: 'May the spirits of those who
attempt to determine the time of Mashiach's coming expire!' Rather, one should
await and believe in the general conception of the matter as explained.
Halacha 3
During the era of the Messianic king, once his kingdom has been
established and all of Israel has gathered around him, the entire nation's line
of descent will be established on the basis of his words and the prophetic
spirit which will rest upon him, as Malachi 3:3 states: 'He shall sit as a refiner and
purifier.'
He will purify the lineage of the Levites first, stating 'He is
a priest of defined lineage. He is a Levite of defined lineage.' Those whose
lineage he will not recognize will be lowered to the status of Israelites. This
is implied by Ezra 2:63:
'The governor said to them: 'They should not eat of the most holy things until
a priest arises who will wear the urim
vitumim.' From this verse, you can infer that the prophetic spirit will be
used to define and notify the pedigree of lineage.
When he defines the lineage of the Israelites, he will make
known their tribal lineage alone, stating: 'He is from this tribe and he is
from another tribe.' He will not, by contrast, state concerning a person who is
presumed to be of unblemished lineage: 'He is illegitimate or he is of slave
lineage.' For the law is once a family has become intermingled with the entire
Jewish people, they may remain intermingled.
Halacha 4
The Sages and the prophets did not yearn for the Messianic era
in order to have dominion over the entire world, to rule over the gentiles, to
be exalted by the nations, or to eat, drink, and celebrate. Rather, they
desired to be free to involve themselves in Torah and wisdom without any
pressures or disturbances, so that they would merit the world to come, as
explained in Hilchot Teshuvah.
Halacha 5
In that era, there will be neither famine or war, envy or
competition for good will flow in abundance and all the delights will be freely
available as dust. The occupation of the entire world will be solely to know
God.
Therefore, the Jews will be great sages and know the hidden
matters, grasping the knowledge of their Creator according to the full extent
of human potential, asIsaiah 11:9 states:
'The world will be filled with the knowledge of God as the waters cover the
ocean bed."
This completes Hilchot
Melachim and the entire text.
Blessed be He who spoke and the world came into being as a whole, with all its
particulars.
This concludes the fourteenth book, the Book of Judges. It
contains five Halachot and eighty one chapters.
HilchotSanhderin - 26 chapters,
Hilchot Edut - 22 chapters,
Hilchot Mamrim - 7 chapters,
Hilchot Evel - 14 chapters,
Hilchot Melachim - 12 chapters.
In the entire text, there are Halachot and 982 chapters. Complete and perfect
with praise to God, Creator of the World
-------
Hayom Yom:
• Thursday, 8 Shevat 5774 – 9 January 2014
"Today's Day"
Thursday, 8 Sh'vat 5703
Torah lessons: Chumash: Bo,
Chamishi with Rashi.
Tehillim: 44-48.
Tanya: The explanation (p. 75)...Sefer Ha-Gilgulim. (p. 77).
In these days especially, when by G-d's kindness we stand at the
threshold of redemption, we must make every conceivable effort to strengthen
every facet of our religion. Mitzvot must be observed b'hidur, with
"beauty," beyond minimal requirements. Customs must be kept
scrupulously, nothing compromised. It is a Mitzva and duty of every Rabbi in
Israel to inform his congregation that the current tribulations and agonies are
the "birth-pangs of Mashiach." G-d is demanding that we return to
Torah and mitzvot, that we not hinder the imminent coming of our righteous
Mashiach.
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Daily Thought:
Cold Intellect
There is a cold, harsh land where G‑dliness is not allowed to come, and it is called Intellect. As
the Zohar says, “Intellect cannot grasp Him at all.”
Yet, ultimately, G‑dliness must
come to dwell even in that place which by definition cannot contain Him. Your
mind must struggle to understand all that it can, and then even harder to sense
that which cannot be known.
Intellect is G‑d’s final
frontier.
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