Today in Judaism: Today is: Tuesday, 6 Shevat 5774 · 7 January
2014
Today in Jewish History:
Majorcan Jews Guaranteed Protection (1393)
The governor of Majorca issued an edict for the protection of
the Jewish inhabitants, providing that any citizen who injures a Jew will be
hanged.
The advantageous position of the islands, as well as their newly
found protection, attracted many Jews from Provence, Sicily, Tunis, and
Algiers, amongst other African cities. The Jews even had their own
organizations and representatives by sanction of the King
Daily Quote:
Pray with lowered eyes and a soaring heart(Shulchan Aruch)
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Beshalach, 3rd Portion (Exodus 14:15-14:25)
with Rashi
• Chapter 14
15. The Lord said to Moses, Why do you cry out to Me? Speak to
the children of Israel and let them travel.
טו. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה מַה תִּצְעַק
אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ:
Why do you cry out to Me: [This verse] teaches us that Moses was
standing and praying. The Holy One, blessed be He, said to him, “This is no time
to pray at length, when Israel is in distress.” Another explanation [of God’s
question (Why do you cry out to me?) implies]: “The matter depends on Me and
not on you,” as it is said further [in Scripture]: “Concerning My children and
the work of My hands do you command Me?” (Isa. 45:11). — [from Mechilta, Exod.
Rabbah 21:8]
מה תצעק אלי: למדנו שהיה משה עומד ומתפלל, אמר לו הקב"ה לא עת
עתה להאריך בתפלה שישראל נתונין בצרה. דבר אחר מה תצעק אלי עלי הדבר תלוי ולא עליך,
כמו שנאמר להלן (ישעיה מה יא) על בני ועל פועל ידי תצוני:
Speak to the children of Israel and let them travel: They have
nothing to do but to travel, for the sea will not stand in their way. The merit
of their forefathers and their own [merit], and the faith they had in Me when
they came out [of Egypt] are sufficient to split the sea for them. — [from
Mechilta, Exod. Rabbah 21:8]
דבר אל בני ישראל ויסעו: אין להם אלא ליסע שאין הים עומד בפניהם, כדאי
זכות אבותיהם והם והאמונה שהאמינו בי ויצאו, לקרוע להם הים:
16. And you raise your staff and stretch out your hand over the
sea and split it, and the children of Israel shall come in the midst of the sea
on dry land. טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ
וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה:
17. And I, behold! I shall harden the hearts of the Egyptians,
and they will come after you, and I will be glorified through Pharaoh, and
through all his force, through his chariots, and through his horsemen. יז. וַאֲנִי
הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה
וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו:
18. And the Egyptians shall know that I am the Lord, when I will
be glorified through Pharaoh, through his chariots, and through his horsemen יח.
וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו:
19. Then the angel of God, who had been going in front of the
Israelite camp, moved and went behind them, and the pillar of cloud moved away
from in front of them and stood behind them.
יט. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ
לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם
וַיַּעֲמֹד מֵאַחֲרֵיהֶם:
and went behind them: to separate between the Egyptians’ camp
and the Israelites’ camp and to catch the arrows and the catapult stones of the
Egyptians. Everywhere it says: “the angel of the Lord (ה),” but here [it says]:
“the angel of God (אֱלֹהִים).” Everywhere [in Scripture] אֱלֹהִים denotes
[God’s attribute of] judgment. This teaches that at that moment, the Israelites
were being judged whether to be saved or to perish with the Egyptians.
וילך מאחריהם: להבדיל בין מחנה מצרים ובין מחנה ישראל, ולקבל חצים ובליסטראות
של מצרים. בכל מקום הוא אומר מלאך ה', וכאן מלאך הא-להים, אין א-להים בכל מקום אלא
דין, מלמד שהיו ישראל נתונין בדין באותה שעה אם להנצל אם להאבד עם מצרים:
and the pillar of cloud moved away: When it became dark, and the
pillar of cloud delivered the camp to the pillar of fire, the cloud did not go
away as it would customarily go away completely in the evening, but it moved
away and went behind them [the Israelites] to make it dark for the Egyptians.
ויסע עמוד הענן: כשחשיכה והשלים עמוד הענן את המחנה לעמוד האש, לא נסתלק
הענן כמו שהיה רגיל להסתלק ערבית לגמרי, אלא נסע והלך לו מאחריהם להחשיך למצרים:
20. And he came between the camp of Egypt and the camp of
Israel, and there were the cloud and the darkness, and it illuminated the
night, and one did not draw near the other all night long. כ. וַיָּבֹא
בֵּין | מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר
אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה:
And he came between the camp of Egypt: This can be compared to a
person walking along the road with his son walking in front of him. [When]
bandits came to capture him [the son], he [the father] took him from in front
of him and placed him behind him. A wolf came behind him; so he put him [his
son] in front of him. [When] bandits came in front of him and wolves behind
him, he put him [his son] on his arms and fought them off. Similarly [the
prophet depicts the angel protecting Israel when they drew near to the Red
Sea], “But I sent to train Ephraim, he took them on his arms” (Hos. 11:3). —
[from Mechilta]
ויבא בין מחנה מצרים: משל למהלך בדרך ובנו מהלך לפניו. באו לסטים לשבותו,
נטלו מלפניו ונתנו לאחריו, באו זאבים מאחריו, נתנו לפניו, באו לסטים לפניו וזאבים מאחריו,
נתנו על זרועו ונלחם בהם, כך (הושע יא ג) ואנכי תרגלתי לאפרים קחם על זרועותיו:
and there were the cloud and the darkness: for the Egyptians.
ויהי הענן והחשך: למצרים:
and it illuminated: [I.e.,] the pillar of fire [illuminated] the
night for the Israelites, and it went before them as it usually went all night
long, and the thick darkness [from the cloud] was toward the Egyptians.
ויאר: עמוד האש את הלילה לישראל, והולך לפניהם כדרכו ללכת כל הלילה,
והחשך של ערפל לצד מצרים:
and one did not draw near the other: [I.e., one] camp to [the
other] camp. — [from Mechilta, Jonathan]
ולא קרב זה אל זה: מחנה אל מחנה:
21. And Moses stretched out his hand over the sea, and the Lord
led the sea with the strong east wind all night, and He made the sea into dry
land and the waters split. כא. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ
יְהֹוָה | אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם
לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם:
with the strong east wind: [I.e.,] with the east wind, which is
the strongest of the winds. That is the wind with which the Holy One, blessed
be He, visits retribution upon the wicked, as it is said [in the following
verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind
shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in the
heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the day of
the east wind” (Isa. 27:8). — [from Mechilta]
ברוח קדים עזה: ברוח קדים שהיא עזה שברוחות, היא הרוח שהקב"ה נפרע
בה מן הרשעים, שנאמר (ירמי' יח יז) ברוח קדים אפיצם, (הושע יג טו) יבא קדים רוח ה',
(יחזקאל כז כו) רוח הקדים שברך בלב ימים, (ישעי' כז ח) הגה ברוחו הקשה ביום קדים:
and the waters split: All the water in the world. — [from
Mechilta Exod. Rabbah 21:6]
ויבקעו המים: כל מים שבעולם:
22. Then the children of Israel came into the midst of the sea
on dry land, and the waters were to them as a wall from their right and from
their left. כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם
לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם:
23. The Egyptians pursued and came after them all Pharaoh s
horses, his chariots, and his horsemen, into the midst of the sea. כג.
וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו
אֶל תּוֹךְ הַיָּם:
all Pharaoh’s horses: Heb. כֹּל סוּס פַּרְעֹה, lit., in the
singular. Now was there only one horse? This informs us that they [the horses]
are all considered by the Omnipresent as one horse. — [from Mechilta Shirah 2]
כל סוס פרעה: וכי סוס אחד היה אלא מגיד שאין כולם חשובין לפני המקום
אלא כסוס אחד:
24. It came about in the morning watch that the Lord looked down
over the Egyptian camp through a pillar of fire and cloud, and He threw the
Egyptian camp into confusion. כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף
יְהֹוָה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם:
It came about in the morning watch: Heb. בְּאַֹשְמֹרֶת. The
three parts of the night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and the
one [watch] before morning is called אַשְׁמֹרֶתהַבֹּקֶר, the morning watch. I
say that because the night is divided into the watches of the songs of the
ministering angels, one group after another into three parts, it is called אַשְׁמֹרֶת,
watch. This is what Onkelos [means when he] renders מַטְּרַת.
באשמרת הבקר: שלשת חלקי הלילה קרויין אשמורות, ואותה שלפני הבקר קורא
אשמורת הבקר. ואומר אני לפי שהלילה חלוק למשמרות שיר של מלאכי השרת, כת אחר כת לשלשה
חלקים, לכך קרוי אשמורת, וזהו שתרגם אונקלוס במטרת:
looked down: Heb. וַיַּשְׁקֵף, looked, that is to say that He
turned toward them to destroy them, and the Targum [Onkelos] renders: וְאִסְךְתְּכֵי.
This too is an expression of looking, like “to the field of seers” (Num.
23:14), [which Onkelos renders:] לַחִקַל סָכוּתָא
וישקף: ויבט, כלומר פנה אליהם להשחיתם, ותרגומו ואסתכי, אף הוא לשון
הבטה, כמו (במדבר כג יד) שדה צופים - חקל סכותא:
through a pillar of fire and cloud: The pillar of cloud descends
and makes it [the earth] like mud, and the pillar of fire boils it [the earth],
and the hoofs of their horses slip. — [from Mechilta]
בעמוד אש וענן: עמוד ענן יורד ועושה אותו כטיט ועמוד אש מרתיחו, וטלפי
סוסיהם משתמטות:
and He threw the Egyptian camp into confusion: Heb. וַיָּהָם, an
expression of confusion, estordison in Old French. He confused them; He took
away their intelligence. We learned in the chapters of Rabbi Eliezer the son of
Rabbi Yose the Galilean [not found in our edition] [that] wherever it says מְהוּמָה
[confusion], it means a tumultuous noise. And the “father” of them all, [the
best example of the use of מְהוּמָה, is [in the verse:] “and the Lord thundered
with a loud noise, etc., on the Philistines and threw them into confusion (וַיְהוּמֵּם)”
(I Sam. 7:10).
ויהם: לשון מהומה, אישטורדישו"ן בלעז [מבוכה] ערבבם, נטל סגניות
שלהם. ושנינו בפרקי רבי אליעזר בנו של רבי יוסי הגלילי כל מקום שנאמר בו מהומה, הרעמת
קול הוא, וזה אב לכולן (שמואל א' ז י) וירעם ה' בקול גדול וגו' על פלשתים ויהומם:
25. And He removed the wheels of their chariots, and He led them
with heaviness, and the Egyptians said, Let me run away from the Israelites
because the Lord is fighting for them against the Egyptians כה.
וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה
מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָיִם:
And He removed the wheels of their chariots: With the fire the
wheels were burned, and the chariots dragged, and those sitting in them were
moved to and fro, and their limbs were wrenched apart. — [from an unknown
source, similar to Mechilta]
ויסר את אפן מרכבתיו: מכח האש נשרפו הגלגלים והמרכבות נגררות, והיושבים
בהם נעים ואיבריהן מתפרקין:
and He led them with heaviness: In a manner that was heavy and
difficult for them. [This punishment was] in the measure that they [the
Egyptians had] measured [to the Israelites], namely “and he made his heart
heavy, he and his servants” (Exod. 9:34). Here too, “He led them with
heaviness.” -[from an unknown source, similar to Mechilta]
וינהגהו בכבדת: בהנהגה שהיא כבדה וקשה להם, במדה שמדדו (שמות ט לד)
ויכבד לבו הוא ועבדיו, אף כאן וינהגהו בכבדות:
is fighting for them against the Egyptians: Heb. בְּמִצְרָיִם,
[is like] against the Egyptians. Alternatively: בְּמִצְרָיִם [means] in the
land of Egypt, for just as these [Egyptians] were being smitten in the sea, so
were those remaining in Egypt being smitten. — [from Mechilta]
נלחם להם במצרים: במצריים. דבר אחר במצרים, בארץ מצרים, שכשם שאלו לוקים
על הים, כך לוקים אותם שנשארו במצרים:
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Tehillim Psalm Chapters 35-38
• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's
enemies-that they be as chaff before the wind, chased by the angel of God. It
also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who
battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my
soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those
who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the
Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by
the angel of the Lord.
7. For without cause have they laid their nets in the pit for
me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that
he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His
deliverance.
10. My entire being shall declare: Lord, who is like You? Who
saves the poor from one stronger than he, the poor and the destitute from one
who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me
things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul
with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a
mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly
gathered against me-even those whom I do not know; they laugh and cannot be
quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash
their teeth at me.
17. My Lord, how long will You look on? Restore my life from
their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty
nation I will praise You.
19. Let not those who hate me without cause rejoice over me;
[let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful
matters against the broken of the land.
21. They opened their mouths wide against me, they said,
"Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from
me.
23. Rouse and awaken Yourself to my judgement, to my cause, my
God and my Lord.
24. Judge me according to your righteousness, Lord my God; let
them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our
desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice
at my trouble; let them be clothed in shame and humiliation, those who raise
themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be
glad; let them say always, "Let the Lord be exalted, Who desires the peace
of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all
day long.
Chapter 36
This psalm is a message to those who follow their evil
inclination, that tells them, "Do not place the fear of God before
you," and brings them to sin by beautifying evil deeds in their eyes. For
so is his way: "He descends (to earth) and corrupts, then goes up (to the
Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is
none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be
found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to
reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is
not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is
till the skies.
7. Your righteousness is like the mighty mountains, Your
judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in
the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the
stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see
light.
11. Extend Your kindness to those who know You, and Your
righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the
hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
Chapter 37
King David exhorts his generation not to be jealous of the
prosperity of the wicked, for it may lead to falling into their ways. Rather,
put your trust in God, conduct yourselves with integrity, and God will take
care of everything.
1. By David. Do not compete with the wicked; do not envy doers
of injustice.
2. For like grass they will be swiftly cut down; like green
vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the
land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of
your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take
care.
6. He will reveal your righteousness like the light, your
justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the
prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who
intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the
Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his
place and he will be gone.
11. But the humble shall inherit the earth, and delight in
abundant peace.
12. The wicked one plots against the righteous, and gnashes his
teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the
poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows
shall break.
16. Better the little of the righteous, than the abundant wealth
of the wicked.
17. For the strength of the wicked will be broken, but the Lord
supports the righteous.
18. The Lord appreciates the days of the innocent; their
inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of
famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are
as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous
man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those
cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord
supports his hand.
25. I have been a youth, I have also aged; yet I have not seen
the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in
peace] forever.
28. For the Lord loves justice, he will not abandon his pious
ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it
forever.
30. The mouth of the righteous one utters wisdom, and his tongue
speaks justice.
31. The Torah of his God is in his heart; his steps shall not
falter.
32. The wicked one watches for the righteous man, and seeks to
kill him.
33. But the Lord will not abandon him in his hand, nor condemn
him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you
high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant,
native tree.
36. Yet he vanished, behold he was gone; I searched for him, but
he could not be found.
37. Watch the innocent, and observe the upright, for the future
of such a man is peace.
38. But sinners shall be destroyed together; the future of the
wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is
their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from
the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the
exile. One who is in distress should recite this psalm, hence its introduction,
"A psalm... to remind" (to remind us to recite it in times of
distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in
Your wrath.
3. For Your arrows have landed in me, Your hand descended upon
me.
4. There is no soundness in my flesh because of Your rage, no
peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy
load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the
moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not
hidden from You.
11. My heart is engulfed, my strength has left me; the light of
my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my
intimates stand afar.
13. The seekers of my life have laid traps; those who seek my
harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that
does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth
there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord,
my God.
17. For I said, "Lest they rejoice over me; when my foot
falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly
before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without
cause flourish.
21. Those who repay evil for good resent me for my pursuit of
good.
22. Do not forsake me, O Lord; do not be distant from me, my
God.
23. Hurry to my aid, O my Lord, my Salvation.
-------
Today in Tanya: Likutei Amarim, end of Chapter 17
• Tuesday, 6 Shevat 5774 – 7 January 2014
• Lessons in Tanya
• Likutei Amarim, end of Chapter 17
Returning now to his original point, that the wicked cannot
begin serving G‑d with love
and fear before repenting their sins, the Alter Rebbe says:
והיא בחינת תשובה תתאה, להעלות ה׳ תתאה להקימה מנפילתה שנפלה אל החיצונים
This is the lower category of repentance, whereby the lower
letter hei is raised up from its fall into the forces of evil, the kelipot.
Teshuvah (repentance), spelled תשובה, forms the words “returning
the hei”; this implies that repentance “returns” the hei of the Divine Name,
Havayeh (yud hei vav hei), to its proper place. The higher category of teshuvah
returns the “higher” (the first) hei to the yud preceding it, while the lower
form of teshuvah returns the “lower” hei to the vav preceding it. The teshuvah
mentioned earlier as a prerequisite for a love and fear of G‑d, is of the lower category.
שהוא סוד גלות השכינה, כמאמר רז״ל: גלו לאדום שכינה עמהם
This fall of the lower hei of the Divine Name into the kelipot
is the mystery of the Shechinah (the Divine Presence) in exile, as our Sages
have said:1 “When the Jews were exiled to Edom, the Shechinah went into exile
with them.”
דהיינו כשאדם עושה מעשה אדום, מוריד וממשיך לשם בחינת וניצוץ אלקות
המחיה את נפש רוח ונשמה שלו
In a spiritual sense, in terms of one’s service to G‑d, this statement means that when one acts like “Edom”, the
embodiment of evil, when he sins, he degrades and draws down to Edom, to the
kelipot, the Divine spark which vitalizes his Nefesh, Ruach, and Neshamah with
G‑dly, holy life. In this way, the Shechinah within him is drawn
into exile.
המלובשים בנפש הבהמית מהקליפה שבלבו שבחלל השמאלי, המולכת בו בעודו
רשע ומושלת בעיר קטנה שלו
What constitutes “exile” in this case is the fact that the
Divine spark gives life to his G‑dly soul which
is clothed in the animal soul of kelipah situated in the left part of his
heart; and as long as he remains wicked, the animal soul reigns over him,
dominating his “small city,” his body. Thus the Divine spark within his G‑dly soul is in exile in the kelipah of his animal soul.
ונר״נ כבושים בגולה אצלה
The Nefesh, Ruach and Neshamah are thus held captive in exile
under it.
A captive not only lacks the freedom to act as he wishes, but is
also forced to carry out the wishes of his captor. The Divine spark within the
soul, however, although in exile, is still not in captivity. It has merely lost
its ability to affect the person with its G‑dly vitality.
וכשנשבר לבו בקרבו, ונשברה רוח הטומאה וסטרא אחרא, ויתפרדו כו׳
When the heart of the rasha is broken within him, and thereby
the spirit of uncleanliness and of the sitra achra are broken, and the forces
of evil are dispersed,
היא קמה מנפילתה וגם נצבה, כמו שכתוב במקום אחר
then the lower hei of the Divine Name — the Shechinah — rises
from its fall and stands firm, as discussed elsewhere.
Only when he repents and thereby frees the Shechinah from exile,
and allows the Divine spark within him to affect his soul and body, may he
begin to serve G‑d with love
and fear.
* * *
In summary: It is indeed “very near” to us to love and fear G‑d, for we are able to create at least an “intellectual emotion”
by means of our mind, which is under our control even if our heart is not.
However, this does not apply to the rasha, who is a slave to the desires of his
animal soul, and must repent before beginning to serve G‑d with love and fear.
——— ● ———
FOOTNOTES
1.Cf. Megillah 29a.
-------
Rambam:
• Daily Mitzvah Sefer Hamitzvos:
P187, N49, P188, P189, N59
Positive Commandment 187 (Digest)
Destroying the Seven Canaanite Nations
"For you shall utterly destroy them"—Deuteronomy
20:17.
We are commanded to kill the members of the Seven Canaanite
Nations—to utterly eradicate them. This because they were the original source
of idolatry and its prime practitioners. In many places the Torah encourages
and urges us to observe this mitzvah, and explains the reason for this mitzvah:
so that we should not learn from these nations' heretical ways. The battle
against the Canaanite nations is considered a "mitzvah battle."
This mitzvah was fully completed by King David, who killed the
remaining members of these nations that had survived till his day, besides for
a few who scattered and were absorbed into other nations.
[Translator's Note: In the Laws of Kings, Maimonides explains
that the killing of the Seven Nations was a last resort, only done if the
nations refused to evacuate the Holy Land, or to remain, but reject idolatry
and accept upon themselves Jewish sovereignty.]
The 187th mitzvah is that we are commanded to kill and destroy
the seven nations [of Canaan]1 because they are the prime worshippers and
original source of idolatry.
The source of this commandment is G‑d's statement2 (exalted be He), "You must wipe them out
completely." [Scripture3] explains the reason for this commandment is to
keep us from learning from their heresy. Many verses encourage and urge that
they be killed, and waging war against them is a milchemes mitzvah [mandatory
war].
Since these seven nations no longer exist4 a person could think
that this commandment is not noheg l'doros [for all generations5]. But only
someone who does not understand the concept of noheg l'doros would think such a
thing. A command that can be fulfilled without being limited to a certain time
is considered noheg l'doros, because if the act would become possible in any
generation, the mitzvah would apply. When G‑d will totally
destroy the descendants of Amalek and remove them for all time — as will be
speedily in our days, as G‑d (exalted be
He) promised,6 "I will wipe out the memory of Amalek" — will we say
that the mitzvah to wipe out the memory of Amalek7 was not noheg l'doros? This
is not true, for in any generation when one finds a descendant of Amalek, he
must be killed. The same applies to this mitzvah of killing all descendants of
the seven nations, which is a milchemes mitzvah. In every generation we are
required to uproot them and search after them down to the last individual. We
did this until King David destroyed them completely, with the survivors being
scattered and assimilated among the nations until they disappeared.
But although they no longer exist, the mitzvah to kill them is
still considered noheg l'doros, just as the mitzvah to wage war against Amalek
is considered noheg l'doros even after their destruction. This is because it is
not dependant on a certain time or place, such as in Egypt8 or in the desert.9
The mitzvah is dependant solely upon the object of the mitzvah: whenever they
are found, the mitzvah must be fulfilled.
The general rule is that you must understand and contemplate
upon the difference between the commandment itself10 and this that the
commandment deals with.11 There are mitzvos where the object of the commandment
has ceased to exist in a certain generation,12 but this does not render the
mitzvah not noheg l'doros, since the commandment itself applies forever.
For a commandment to be considered not noheg l'doros, the
opposite would be true. The specific object in the specific state does exist;
but the obligation to perform the specific act or follow the certain law only
applies at a certain time. Today, even though the object exists, the
commandment does not. An example of this would be an elderly Levite, who was
not allowed to serve [in the Mishkan] in the desert, but is allowed today, as
we explained in the proper place.13 Be sure you understand this and keep it in
mind.
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.Chitti, Emori, Canaani, Prizi, Chivi, Yevusi and Girgashi — Deut.
7:1.
2.Deut. 20:17.
3.Ibid., 20:18.
4.See Hilchos Melachim 5:4.
5.In the Third Introductory Principle, the Rambam explains that
in order to be counted among the 613 mitzvos, the commandment must apply for
all generations. Since the seven nations no longer exist, it would therefore
seem that this commandment shouldn't be counted.
6.Ex. 17:14.
7.Deut. 25:19; P188 below.
8.E.g. those associated with the special Pesach sacrifice in
Egypt. See Ex. 12:23.
9.E.g. those associated with transporting the Mishkan
[Tabernacle]. See the Third Introductory Principle.
10.[10]. In our case, killing the seven nations.
11.In our case, the seven nations.
12.See N53.
13."Today," refers to the Levite serving in the Holy
Temple in Jerusalem. A Levite was disqualified from serving in the desert after
he reached the age of fifty; in the Holy Temple, however, he was allowed. See
Hilchos Klei HaMikdash 3:8; Chullin 24a; Third Introductory Principle.
Negative Commandment 49 (Digest)
Sparing the Seven Canaanite Nations
"You shall not leave a soul alive"—Deuteronomy 20:16.
We may not allow even one individual from the Seven Canaanite
Nations to live, for they would have a negative effect on the Jewish
inhabitants of the land and influence them to worship idols.
[For more on this mitzvah, see Positive Commandment 187.]
The 49th prohibition is that we are forbidden from allowing any
individual from the seven nations to live. [This is commanded] in order that
they not ruin other people and cause them to err by following idolatry.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not allow a single soul
to live."
Killing them is a positive commandment, as we explained in P187.
One who had the opportunity to kill one of them, and did not do so,
transgresses a prohibition.
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.Deut. 20:16.
Positive Commandment 188 (Digest)
Destroying Amalek
"You shall erase the memory of Amalek"—Deuteronomy
25:19.
We are commanded to wipe out the descendants of Amalek, men and
women, old and young.
This is one of the three mitzvot the Jews were commanded upon
entering the land—the other two were appointing a king and building the Holy
Temple.
The 188th mitzvah is that we are commanded to wipe out — from
among all the descendants of Esav — the descendants of Amalek, male and female,
young and old.
The source of this commandment is G‑d's statement1 (exalted be He), "Wipe out the memory of
Amalek."
We have mentioned previously2 the statement of our Sages,3
"The Jewish people were commanded three mitzvos upon entering the Land of
Israel: to appoint a king, to build the Beis HaMikdash, and to destroy the descendants
of Amalek."
Waging war against Amalek is also a milchemes mitzvah
[obligatory war].4
The details of this mitzvah are explained in the eighth chapter
of tractate Sotah.
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.Ex. 17:14.
2.P20; P173.
3.Sanhedrin 20b; Sifri, Deut. 12:10. From the expression,
"three mitzvos," the Rambam derives that all three are counted as
mitzvos among the 613.
4.Just as the war against the seven nations, P187 above.
Positive Commandment 189 (Digest)
Remembering Amalek's Deed
"Remember what Amalek did to you"—Deuteronomy 25:17.
We are enjoined to remember that which Amalek did to us, that
they were the first to "greet" us [after we left Egypt] with evil
[i.e., battle]. We must verbally recall this at all times, and awaken our souls
to battle them. We must call upon people to hate them, so that the matter not
be forgotten, and the hate should not abate with the passage of time.
The 189th mitzvah is that we are commanded to constantly1
remember what Amalek did to us, i.e. to be the first to attack us [after we
were redeemed from Egypt]; and to speak of it constantly; to arouse people to wage
war against them and hate them, in order that it not be forgotten or the hatred
towards them lessened with the passage of time.
The source of this commandment is G‑d's statement2 (exalted be He), "Remember what Amalek did
to you. [Do not forget.]"
The Sifri3 says, "The phrase, 'Remember what Amalek did to
you,' refers to doing so verbally. The phrase, 'Do not forget,' means in one's
heart." This means that one should say verbally words that cause people to
keep this hatred in their hearts. The Sifra4 says, "From the verse,
'Remember what Amalek did to you,' you might think it means in your heart. But
when it says, 'Do not forget,' that means in your heart! How do we explain the
commandment to 'remember?' It means to speak about it verbally." You can
see how the Prophet Shmuel went about fulfilling this commandment: first he
remembered them [verbally] and then commanded that they be killed. This was
done when he said,5 "I remember what Amalek did to the Jewish people when
they came up from Egypt."
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, footnote 59, that this is the type of
remembrance meant by the Arabic word b'tad'kar.
2.Deut. 25:17.
3.End of Ki Seitzei.
4.Beginning of Parshas Bechukosai.
5.Shmuel I, 15:2.
Negative Commandment 59 (Digest)
Forgetting Amalek's Deed
"You must not forget"—Deuteronomy 25:19.
We are enjoined to never forget that which Amalek did to us,
that they were the first to "greet" us [after we left Egypt] with
evil [i.e., battle]. We must never allow the hate from Amalek to be forgotten
from our hearts.
The 59th prohibition is that we are forbidden from forgetting
what the descendants of Amalek did to us, i.e. to be the first to attack us
[after we were redeemed from Egypt].
In P189 we explained that remembering what the descendants of
Amalek did to us and constantly renewing our hatred towards them is a positive
commandment. Similarly, we are forbidden from ignoring it and forgetting about
it, and it is an actual prohibition.
The source of this prohibition is G‑d's statement,1 "Do not forget."
The Sifri2 says, " 'Remember,' means verbally. 'Do not
forget,' means in one's heart." This means that you should not ignore
hating him, nor remove it from your heart.
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.Deut. 25:19.
2.End of Ki Seitzei.
-------
Rambam:
• 1 Chapter: Tum'at Okhalin Chapter 7
Chapter 7
Halacha 1
A column of liquid being poured is not considered as joined,
neither to an impure entity nor to one that is pure.
What is implied? If one was pouring pure liquids into an impure
container or even on the carcass of a crawling animal itself, the column of
liquid being poured is pure. If one would collect some of the liquids that are
being poured while they are in the air, what he collects is pure. Needless to
say, that the liquids in the container from which one is pouring are pure.
Halacha 2
When does the above apply? When one is pouring cold liquids to
cold liquids, hot liquids to hot liquids, or hot liquids to cold ones. If,
however, one pours pure cold liquids into impure hot liquids, the column of
liquids being poured is considered as joined. The liquids are considered as a
primary derivative of impurity. They impart impurity to the container in which
they are held.
Why did the Sages say that when one who pours cold liquids into
hot liquids, the liquids are considered as joined? Because the vapors of the
hot liquids ascend like a pillar of smoke. It becomes intermingled with the
column of liquid being poured and the liquid in the upper container, causing it
to become impure. For the vapor ascending from the hot liquid is also
considered as liquid.
Halacha 3
For this reason, when a woman whose hands were pure was stirring
a hot pot that was impure and liquid collected on her hand because of the vapor
of the pot, her hands contract impurity. It is as if they touched the liquids
in the pot. Similarly, if her hands were impure, she stirred a hot pot, and
liquid collected on her hand because of the vapor of the pot, all of the
contents of the pot contract impurity, as if she touched the liquids in the
pot.
Halacha 4
When honey from Zif and Tzapachat is poured, the column of honey
is considered as joined even if one is pouring from a cold container to a cold
container. The rationale is that the honey remains attached to them and they
are extended like glue. Therefore the column of all other foods which are
poured are not considered as joined even if they are very thick, e.g., cooked
groats, melted fat, or the like, because they do not remain attached.
Similarly, with regard to other liquids, a column of poured liquid is not
considered as joined unless one is pouring from cold to hot, as we explained.
Halacha 5
Similarly, a column of liquid is not considered as joined to a
pure entity.
What is implied? If one poured impure water from a stone
container or the like into a mikveh, we do not say that when the
edge of the column being poured reaches the water, it is purified. Instead, it
is considered as impure until it is all connected to the mikveh from
one side, as we explained.
Similarly, when there is an incline that has tangible moisture
upon it, the moisture is not considered as joined to other liquids on that
incline, neither to render them impure or pure. Liquids that are collected on
the ground, by contrast, are all considered as joined, whether this renders
them impure or pure.
Halacha 6
When a kneading trough is on an incline, there is tangible
moisture on it, and there are three impure pieces of food, together an
egg-sized portion in size, positioned on it, one below the other, they are not
combined. If there are two, they are combined. If there was standing liquid
beneath the food, even if the pieces are all the size of mustard seeds, the
liquid combines them all.
Halacha 7
We have already explained that a person who immersed to purify
himself on the same day does not impart impurity to ordinary foods at all.
Instead, he disqualifies foods that are terumah and liquids
that are terumah, making them all tertiary derivatives. Similarly,
if he touches sacrificial foods or sacrificial liquids, he disqualifies them
and causes them to be considered as fourth degree derivatives.
Halacha 8
There are certain situations where articles are not considered
as joined when one of them is touched by a person who immersed that day even
though they are considered as joined with regard to all forms of impurity.
Instead, if a person who immersed that day touched them, he disqualifies only
the article he touched. If, instead of such a person, those articles had been
touched by another impure person, he would have disqualified all of them. Even
if the person who touched them merely partook of impure foods or drank impure
liquids and thus his impurity is light, he disqualifies everything. In contrast,
a person who immersed that day does not disqualify it. Needless, to say, if a
person is a primary source of impurity or a primary derivative of impurity, he
imparts impurity to everything.
Why was leniency granted to a person who immersed that day?
Because he already purified himself and he is lacking only nightfall to attain
purity.
A further leniency was granted with regard to a person who
immersed that day. There are foods that are designated for human consumption
and hence susceptible to all types of impurity, but they are pure if touched by
a person who immersed that day. They are barley and spelt when they are not
shelled. If, however, they are shelled, and, similarly, wheat, even if it is
not shelled, black cumin, and sesame seeds are disqualified when touched by a
person who immersed that day. Needless to say, they contract all forms of
impurity.
Halacha 9
All of the "handles" of food that are considered as
joined to the food with regard to a primary source of impurity are also
considered as joined with regard to a person who immersed that day. Similarly,
whenever food has been sliced, but is still somewhat connected and thus is
considered joined with regard to a primary source of impurity, it is also
considered as joined with regard to a person who immersed that day. Whenever
leniency is granted and objects are not considered as joined with regard to a
person who immersed that day, they are considered as joined with regard to the
impurity of hands. This is also a stringency that applies with regard to the
impurity of hands that does not apply with regard to a person who immersed that
day.
-------
Rambam:
• 3 Chapters: Melachim uMilchamot Chapter 4,
Melachim uMilchamot Chapter 5, Melachim uMilchamot Chapter 6
Chapter 4
Halacha 1
The king is granted license to levy taxes upon the nation for
his needs or for the purpose of war. He may also fix a duty on merchandise. It
is forbidden to avoid paying this duty. The king has the right to decree that
if someone does not pay these duties, his property will be seized or he will be
killed.
These laws are derived as follows: I Samuel 8:17 states: 'You will be servants to him, the king.'
Previously, Deuteronomy 20:11 states: 'They shall be subject to your levy and
they shall serve you.' From this association, it is derived that the king may
levy taxes and fix duties.
The statutes that he establishes in these and related matters
are accepted as law for all the matters mentioned in the Biblical passage
concerning the king are rights to which the king is entitled.
Halacha 2
He may also send throughout the territory of Eretz Yisrael and take from the nation valiant men
and men of war and employ them as soldiers for his chariot and cavalry.
Similarly, he may appoint them as his body guard and as footmen to run before
him as I Samuel 8:11 states: 'He shall place them among his charioteers
and his horsemen and they shall run before his chariot.' He may also take the
choicest of them to be his servants and attendants as ibid.:16 states: 'He shall
take... your finest young men... to do his work.'
Halacha 3
Similarly, he may take all those that are necessary for him from
the nation's craftsmen and employ them to do his work. He must pay their wages.
He may also take all the beasts, servants, and maids that are necessary for his
tasks. He must pay their hire or their value as ibid.:12-16 states: 'He will
set them to plough his ground and to reap his harvest, to make instruments of
war, and gear for his chariots.... He will take your servants, your maids, your
finest young men, and your donkeys to do his work.'
Halacha 4
Similarly, he may take wives and concubines from the entire
territory of Eretz Yisrael.
The term 'wives' implies women who were married with A ketubah andkiddushin; concubines, women
who were not given A ketubah and kiddushin.
With the act of yichud alone, the king acquires her and
relations with her are permitted him.
A commoner is forbidden to have a concubine. The only similar
relationship is the union with a Hebrew maid servant after she has been
designated by her master.
The king may make the concubines which he takes to his palace
cooks, bakers, and perfumers as ibid.:13
states: 'He will take your daughters to be perfumers, cooks, and bakers.
Halacha 5
He may force those who are fit to serve as officers, appointing
them as leaders of thousands and leaders of fifties as ibid.:12 states: 'He shall
appoint them as leaders of thousands and leaders of fifties for himself.'
Halacha 6
He may take fields, olive groves, and vineyards for his servants
when they go to war and allow them to commandeer these places if they have no
source of nurture other than them. He must pay for what is taken. This is
stated in ibid.:14: 'He
shall take your good fields, vineyards, and olive groves and give them to his
servants.
Halacha 7
He is entitled to a tenth of the produce of the seed and the
orchards and the newborn beasts as ibid.:16-17
states: 'He will take a tenth of your seed and your vineyards...He shall take a
tenth of your sheep.'
Halacha 8
The Messianic king may take a thirteenth portion of all the
lands conquered by Israel as his own. This will be an allotment for him and his
descendants forever.
Halacha 9
The property of all those executed by the king, belongs to the
king. Similarly, all the treasures belonging to the kings of the kingdoms which
he conquers become the property of the king.
In regard to the other spoil which is taken. The soldiers may
take spoil. Afterwards, they must bring it to the king. He is entitled to one
half of the spoil. He takes this portion first.
The second half of the spoil is divided between the combat
soldiers and the people who remained in camp to guard the baggage. An equal
division is made between them as I Samuel 30:24 relates: 'The portion of those who go down to the
battle will be as the portion of those who stay with the baggage. They shall
divide equally.'
Halacha 10
All the lands that he conquers belong to him. He may apportion
them to his servants and soldiers as he desires and keep the remainder for
himself. In all these matters, the judgement he makes is binding.
In all matters, his deeds shall be for the sake of heaven. His
purpose and intent shall be to elevate the true faith and fill the world with
justice, destroying the power of the wicked and waging the wars of God. For the
entire purpose of appointing a king is to execute justice and wage wars as I Samuel 8:20 states: 'Our king shall judge us, go out before
us, and wage our wars.'
Chapter 5
Halacha 1
A king should not wage other wars before a milchemet mitzvah. What is
considered as milchemet
mitzvah? The war against the seven nations who occupied Eretz Yisrael, the war against
Amalek, and a war fought to assist Israel from an enemy which attacks them.
Afterwards, he may wage a milchemet
hareshut, i.e. a war fought with other nations in order to expand the
borders of Israel or magnify its greatness and reputation.
Halacha 2
There is no need to seek the permission of the court to wage a milchemet mitzvah. Rather, he
may go out on his own volition and force the nation to go out with him. In
contrast, he may not lead the nation out to wage a milchemat hareshut unless the court of seventy one judges
approves.
Halacha 3
The king may burst through the fences surrounding fields or
vineyards to make a road and no one can take issue with him.
There is no limit to the road the king may make. Rather, it may
be as wide as necessary. He need not make his road crooked because of an
individual's vineyard or field. Rather, he may proceed on a straight path and
carry out his war.
Halacha 4
It is a positive commandment to annihilate the seven nations who
dwelled inEretz Yisrael as Deuteronomy 20:17 states: 'You shall utterly destroy them.'
Anyone who chances upon one of them and does not kill him
violates a negative commandment as ibid.:16
states: 'Do not allow a soul to live.' The memory of them has already been
obliterated.
Halacha 5
Similarly, it is a positive commandment to destroy the memory of
Amalek, asDeuteronomy
25:19 states:
'Obliterate the memory of Amalek.
It is also a positive commandment to constantly remember their
evil deeds and their ambush of Israel to arouse our hatred of them, as ibid.:17 states: 'Remember what
Amalek did to you.' The Oral Tradition teaches: ...Remember' - with your
mouths; ...Do not forget' - in your hearts.' For it is forbidden to forget our
hatred and enmity for them.
Halacha 6
All the lands which Israel conquers in wars led by a king and
approved by the court are considered as conquered by the people at large. Thus,
they have the same status as Eretz
Yisrael which was conquered
by Joshua in every regard. This only applies if they were conquered after the
conquest of Eretz Yisrael as described in the Torah.
Halacha 7
It is permitted to dwell anywhere in the entire world with the
exception of the land of Egypt. Its territory includes a square of 400 parsah by 400 parsah from the Mediterranean Sea proceeding
westward, bordering on the land of Kush and the desert. It is forbidden to
dwell in this entire territory.
In three places, the Torah warned against returning to Egypt:
Alexandria is included in this prohibition.
Halacha 8
It is permitted to return to Egypt for the purpose of trade and
commerce and to pass through while conquering other nations. The prohibition
consists of settling there.
Lashes are not given as punishment for the violation of this
prohibition because at the time one enters, there is no prohibition. Should he
decide to settle there, there is no deed involved.
It appears to me that if a king of Israel would conquer the land
of Egypt with the approval of the court, it would be permissible to settle
there. The prohibition against returning was only given to individuals or to
dwell there while it is under the rule of the gentiles for their behavior is
more depraved than that of the peoples of other lands as can be inferred from Leviticus 18:3: 'Do not follow the ways of
Egypt....'
Halacha 9
It is forbidden to leave Eretz
Yisrael for the Diaspora at
all times except:
to study Torah;
to marry; or
to save one's property from the gentiles.
After accomplishing these objectives, one must return to Eretz Yisrael.
Similarly, one may leave Eretz
Yisrael to conduct commercial
enterprises. However, it is forbidden to leave with the intent of settling
permanently in the Diaspora unless the famine in Eretz Yisrael is so severe that a dinar's worth of wheat is sold at two dinarim.
When do these conditions apply? When one possesses financial
resources and food is expensive. However, if food is inexpensive, but a person
cannot find financial resources or employment and has no money available, he
may leave and go to any place where he can find relief.
Though it is permitted to leave Eretz Yisrael under these circumstances, it is not
pious behavior. Behold, Machlon and Kilyon were two of the great men of the generation
and they left Eretz Yisrael only out of great distress.
Nevertheless, they were found worthy of death by God.
Halacha 10
Great sages would kiss the borders of Eretz Yisrael, kiss its stones,
and roll in its dust. Similarly, Psalms 102:15 declares: 'Behold, your servants hold her stones
dear and cherish her dust.'
Halacha 11
The Sages commented: 'Whoever dwells in Eretz Yisrael will have his sins forgiven as Isaiah 33:24 states: 'The inhabitant shall not say 'I am sick.'
The people who dwell there shall be forgiven their sins.'
Even one who walks four cubits there will merit the world to
come and one who is buried there receives atonement as if the place in which he
is buried is an altar of atonement as Deuteronomy 32:43 states: 'His land will atone for His people.' In
contrast, the prophet, Amos [7:17, used the expression] 'You shall die in an
impure land' as a prophecy of retribution.
There is no comparison between the merit of a person who lives
in Eretz Yisraeland
ultimately, is buried there and one whose body is brought there after his
death. Nevertheless, great Sages would bring their dead there. Take an example,
from our Patriarch, Jacob, and Joseph, the righteous.
Halacha 12
At all times, a person should dwell in Eretz Yisrael even in a city whose population is
primarily gentile, rather than dwell in the Diaspora, even in a city whose
population is primarily Jewish.
This applies because whoever leaves Eretz Yisrael for the Diaspora is considered as if
he worships idols as I Samuel 26:19 states 'They have driven me out today from
dwelling in the heritage of God, saying 'Go, serve other gods.' Similarly,
Ezekiel's (13:9) prophecies of retribution state: 'They shall not come to the
land of Israel.'
Just as it is forbidden to leave the chosen land for the Diaspora,
it is also forbidden to leave Babylon for other lands as Jeremiah 27:22 states: 'They shall be brought to Babylon and
there they shall be until I take heed of them... and restore them to this
place.'
Chapter 6
Halacha 1
War, neither a milchemet
hareshut or a milchemet mitzvah, should not
be waged against anyone until they are offered the opportunity of peace as Deuteronomy 20:10 states: 'When you approach a city to wage war
against it, you should propose a peaceful settlement.'
If the enemy accepts the offer of peace and commits itself to
the fulfillment of the seven mitzvot that were commanded to Noah's descendents,
none of them should be killed. Rather, they should be subjugated as ibid.:11 states: 'They shall be
your subjects and serve you.'
If they agree to tribute, but do not accept subjugation or if
they accept subjugation, but do not agree to tribute, their offer should not be
heeded. They must accept both.
The subjugation they must accept consists of being on a lower
level, scorned and humble. They must never raise their heads against Israel,
but must remain subjugated under their rule. They may never be appointed over a
Jew in any matter whatsoever.
The tribute they must accept consists of being prepared to
support the king's service with their money and with their persons; for
example, the building of walls, strengthening the fortresses, building the
king's palace, and the like as I Kings 9:15-22) relates:
"This is the tribute which Solomon raised to build the House of God, his
own palace, the Milo, the wall of Jerusalem,... and all the store-cities which
Solomon had... All the people that remained from the Amorites... upon them did
Solomon lay a tribute of bondservice until this day."
In contrast, Solomon did not make bondsmen out of the children
of Israel. They were men of war, his personal servants, his princes, his
captains, the officers of his chariots, and his horsemen.
Halacha 2
In the settlement he offers, the king may propose that he is
entitled to take half their financial resources. Or he may propose to take all
their landed property and leave them their movable property; or to take all their
movable property and leave their land.
Halacha 3
It is forbidden to lie when making such a covenant or to be
untruthful to them after they have made peace and accepted the seven mitzvot.
Halacha 4
If they do not agree to a peaceful settlement, or if they agree
to a peaceful settlement, but refuse to accept the seven mitzvot, war should be
waged against them.
All males past majority should be killed. Their money and their
children should be taken as spoil, but neither women or children should be
killed, asDeuteronomy
20:14 states: 'But
the women and the children... take as spoil." 'The children' refer to
males below the age of majority.
The above applies to a milchemet
hareshut fought with other
nations. However, if either the seven nations or Amalek refuse to accept a
peaceful settlement, not one soul of them may be left alive as ibid. 20:15-16 states: 'Do this to all the
cities that ... are not the cities of these nations. However, from the cities
of these nations,... do not leave a soul alive.' Similarly, in regard to
Amalek,Deuteronomy
25:19 states:
'Obliterate the memory of Amalek.'
How do we know that these commands are only referring to those
who did not accept a peaceful settlement? Joshua 11:19-20 states:
'There was no city which accepted a peaceful settlement with the children of
Israel except the Chivites who lived in Gibeon. All the rest, they conquered in
battle. This was inspired by God, Who strengthened their hearts to engage in
battle against Israel so that they would be destroyed.' From these statements,
we can infer that a peaceful settlement was offered, but they did not accept
it.
Halacha 5
Joshua sent three letters to the Canaanites before entering the
promised land: At first, he sent them: 'Whoever desires to flee, should flee.'
Afterwards, he sent a second message: 'Whoever desires to accept
a peaceful settlement, should make peace.'
Then, he sent again: 'Whoever desires war, should do battle.'
If so, why did the inhabitants of Gibeon employ a ruse? Because
originally, when he sent the message to them as part of all the Canaanite
nations, they did not accept. They were not aware of the laws of Israel and
thought that they would never be offered a peaceful settlement again.
Why was the matter difficult for the princes of Israel to accept
to the point that they desired to slay the Gibeonites by the sword were it not
for the oath they had taken? Because they made a covenant with them and Deuteronomy 7:2states 'Do not make a covenant
with them.' Rather, the laws governing their status would have prescribed that
they be subjugated as servants.
Since the oath was given to them under false pretenses, it would
have been just to slay them for misleading them, were it not for the dishonor
to God's name which would have been caused.
Halacha 6
No offer of a peaceful settlement should be made to Ammon and Moav,
asDeuteronomy 23:7 states: 'Do not seek their peace and welfare for
all your days.' Our Sages declared: Although it is written: 'Offer a peaceful
settlement,' does this apply to Ammon and Moab? The Torah states: 'Do not seek
their peace and welfare.'
Although it is written Deuteronomy 23:17: 'He must be
allowed to live alongside you in you midst,' does this apply to Ammon and Moav?
No, the Torah also forbids 'their welfare.'
Even though we should not offer them a peaceful settlement, if
they sue for peace themselves, we may accept their offer.
Halacha 7
When a siege is placed around a city to conquer it, it should
not be surrounded on all four sides, only on three. A place should be left for
the inhabitants to flee and for all those who desire, to escape with their
lives, as it is written Numbers 31:7: 'And they besieged Midian as
God commanded Moses.' According to tradition, He commanded them to array the
siege as described.
Halacha 8
We should not cut down fruit trees outside a city nor prevent an
irrigation ditch from bringing water to them so that they dry up, as Deuteronomy 20:19 states: 'Do not destroy its trees.' Anyone who
cuts down such a tree should be lashed.
This does not apply only in a siege, but in all situations.
Anyone who cuts down a fruit tree with a destructive intent, should be lashed.
Nevertheless, a fruit tree may be cut down if it causes damage
to other trees or to fields belonging to others, or if a high price could be
received for its wood. The Torah only prohibited cutting down a tree with a
destructive intent.
Halacha 9
It is permissible to cut down any non-fruit bearing tree, even
if one has no need for it. Similarly, one may cut down a fruit bearing tree
that has become old and produces only a slight yield which does not warrant the
effort required to care for it.
What is the yield that an olive tree must produce to warrant
that it should not be cut down? A quarter of a kav of olives. Similarly, a date palm
which yields a kavof dates
should not be cut down.
Halacha 10
This prohibition does not apply to trees alone. Rather, anyone
who breaks utensils, tears garments, destroys buildings, stops up a spring, or
ruins food with a destructive intent transgresses the command 'Do not destroy.'
However, he is not lashed. Instead, he receives stripes for rebellious
conductas instituted by the Sages.
Halacha 11
We should lay siege to the gentiles' cities at least three days
before the Sabbath. We may engage in battle with them every day, even on the
Sabbath, as Deuteronomy 20:20 states: 'against the city waging war with you
until you subjugate it.' Our Sages explain: this implies 'even on the Sabbath.'
This applies to both a milchemet
mitzvah and a milchemet hareshut.
Halacha 12
The army may camp anywhere.
A person killed in the war should be buried where he falls. He
acquires that place in the same manner as a meit
mitzvah acquires his.
13. Four leniencies are permitted in an army camp:
a) Demai may be eaten.
b) There is no requirement to wash one's hands before eating
bread.
c) Wood may be gathered from anywhere. Even if one finds wood
that has been cut down and dried, there is no objection to taking it for an
army camp.
d) There is no obligation to make an eruv chatzeirot for an army camp. Rather, one may carry
from tent to tent and from booth to booth.
The latter is only permitted when the entire camp is surrounded
by a barrier at least ten handbreadths high, for as explained in Hilchot Shabbat, a barrier must
be at least ten handbreadths high.
Just as these leniencies apply when the army goes out to war,
they apply when it returns.
Halacha 14
It is forbidden to defecate in an army camp or in an open field
anywhere. Rather, it is a positive commandment to establish comfort facilities
for the soldiers to defecate as Deuteronomy 23:13 commands: 'Designate a place outside the camp to
use as a lavatory.'
Halacha 15
Similarly, it is a positive commandment for every single soldier
to have a spike hanging together with his weapons. When he goes out and uses
those comfort facilities, he should dig with it, relieve himself, and cover his
excrement asibid.:14 states 'You must keep a spike among your weapons.'
They must follow these practices at all times, whether the ark accompanies
them or not, as ibid.:15
states: 'God walks among your camp,... therefore, your camp shall be holy.'
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Hayom Yom:
• Tuesday, 6 Shevat 5774 – 7 January 2014
"Today's Day"
Tuesday, 6 Sh'vat 5703
Torah lessons: Chumash: Bo,
Shlishi with Rashi.
Tehillim: 35-38.
Tanya: This is the (p. 73)...as is explained elsewhere. (p. 75).
My father wrote that he heard in the name of the Alter Rebbe
that all rabbinic authors until and including the Taz1 and Shach,2 composed
their works with ruach hakodesh, the Divine Spirit. An individual's ruach
hakodesh, as explained by Korban Ha'eida in Tractate Sh'kalim (Talmud
Yerushalmi), end of ch. 3, means that the mysteries of Torah are revealed to
him. This comes from the aspect of chochma in its pre-revelation state.3
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem
Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and
letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of
righteous memory.
FOOTNOTES
1.Acronym of Turei Zahav on Torah law by R. David Halevi, d.
1667.
2.Acronym of Siftei Kohein on Torah law by R. Shabtai Hacohen,
1622-1663.
3.See "On Learning Chassidus," Kehot, p. 18.
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Daily Thought:
How Could It Happen?
You ask me, “Why did G‑d allow it to happen?”
You recognize that everything in this world has purpose and
meaning. Examine any aspect of His vast Creation, from the cosmos to the
workings of the atom, and you will see there must be a plan.
And so you ask, where does this fit into the plan?
How could it?
I can only answer, painfully, G‑d alone knows.
But what I cannot know, I need not know.
I need not know in order to fulfill
that which my Creator has created me to do.
And that is, to change the world
so this could never happen again.
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