Tonight Count 19
Torah Reading
Emor (Leviticus - Vayikra 21-24:23
[EMOR]
21:1 And Hashem said unto Moshe, Speak unto the kohanim the Bnei Aharon, and say unto them, There shall none be made tamei for the dead among his people;
2 But for his close kin, that is near unto him, that is, for his em, and for his av, and for his ben, and for his bat, and for his ach.
3 And for his betulah achot (virgin sister), that is close unto him, which hath had no ish (husband); for her may he be made tamei.
4 But he shall not make himself tamei, being a ba’al (leader, chief man) among his people, to profane himself.
5 They shall not shave their head bald, neither shall they shave off the corner of their beard, nor make any cuttings in their basar.
6 They shall be kedoshim unto Eloheihem, and not commit Chillul ha-shem against the Shem of Eloheihem; for the offerings of Hashem made by eish and the lechem of Eloheihem they do offer; therefore they shall be kodesh.
7 They shall not take an isha that is a zonah, or chalalah (desecrated woman) neither shall they take an isha gerusha (divorced woman) from her ish; for he is kadosh unto Elohav.
8 Thou shalt set him apart as kodesh therefore; for he offereth the lechem of Eloheicha; he shall be makriv kadosh (holy offering) unto thee: for I, Hashem, the One setting you apart as kodesh, am kadosh.
9 And the bat of any kohen, if she profane herself by playing the zonah, she profaneth her av; she shall be burned with eish.
10 And he that is the Kohen HaGadol among his brethren, upon whose head the Shemen Hamishchah (Anointing Oil) was poured, and that is ordained to put on the garments, shall not in mourning uncover his head, nor rend his garments;
11 Neither shall he go in to any dead body, nor make himself tamei for his av, or for his em;
12 Neither shall he go out of the Mikdash, nor profane the Mikdash Elohav; for the nezer shemen mishchat Elohav (consecration of the anointing oil of his G-d) is upon him: I am Hashem.
13 And he shall take an isha in her virginity.
14 An almanah, or a gerusha, or chalalah, or a zonah, these shall he not take; but he shall take a betulah of his own people to wife.
15 Neither shall he profane his zera among his people; for I Hashem do set him apart as kodesh.
16 And Hashem spoke unto Moshe, saying,
17 Speak unto Aharon, saying, Whosoever he be of thy zera in their dorot that hath any defect, let him not approach to offer the lechem of Elohav.
18 For whatsoever ish he be that hath a mum, he shall not approach; an ish ivver, or a pise’ach (lame), or he who is disfigured or malformed,
19 Or an ish that has a crippled regel or a crippled yad,
20 Or hunchback, or a dwarf, or that hath a defect in his eye, or festering, or running sores, or damaged of testicle;
21 No ish that hath a mum of the zera Aharon HaKohen shall come near to offer the offerings of Hashem made by eish; he hath a mum; he shall not come near to offer the lechem Elohav.
22 He shall eat the lechem Elohav, both of the kodshei hakodashim, and of hakodashim.
23 Only he shall not go near unto the Parochet (curtain), nor come near unto the Mizbe’ach, because he hath a mum on him; that he profane not My Mikdash; for I Hashem do set them apart as kodesh.
24 And Moshe told it unto Aharon, and to his Banim, and unto all the Bnei Yisroel.
22:1 And Hashem spoke unto Moshe, saying,
2 Speak unto Aharon and to his Banim, that they separate themselves from the kodashim of the Bnei Yisroel which they set apart as kodesh unto Me, so that they will not commit Chillul ha-shem of Shem Kodshi: I am Hashem.
3 Say unto them, Whosoever he be of all your zera among your dorot, that goeth unto the kodashim, which the Bnei Yisroel treat as kodesh unto Hashem, having his tumah upon him, that nefesh shall be cut off from My presence: I am Hashem.
4 Whatsoever man of the zera Aharon is a metzora, or hath a discharge; he shall not eat of the kodashim, until he be tahor. And whosoever toucheth any thing that is tamei by the dead, or a man whose shikhvat zera goeth from him;
5 Or whosoever toucheth any creeping thing, whereby he may be made tamei, or a man who makes him tamei, whatsoever tumah he hath;
6 The nefesh which hath touched any such shall be tamei until erev, and shall not eat of the kodashim, unless he immerse his basar with mayim.
7 And when the shemesh is down, he shall be tahor, and shall afterward eat of the kodashim; because it is his lechem.
8 Nevelah (that which dieth of itself), or tereifah (what is torn by beasts), he shall not eat to make himself tamei therewith; I am Hashem.
9 They shall therefore be shomer over My charge, lest they bear chet for it, and die therefore, if they profane it: I Hashem do set them apart as kodesh.
10 There shall no zar eat of the kodesh: a toshav (guest) of the kohen, or a sakhir (hired servant), shall not eat of the kodesh.
11 But if the kohen buy any nefesh with his kesef, he shall eat of it, or he that is born in his bais; they shall eat of his lechem.
12 If the bat kohen also be married unto a man who is a zar, she may not eat of a terumah (offering) of the kodashim.
13 But if the bat kohen becomes an almanah, or gerusha, and have no zera, and is returned unto bais aviha (house of her father), as in her youth, she shall eat of the lechem aviha; but there shall no zar eat thereof.
14 And if an ish eat of the kodesh bishgagah (unintentionally), then he shall add as restitution the fifth part thereof unto it, and shall give it unto the kohen with the kodesh.
15 And they shall not profane the kodshei Bnei Yisroel, which they offer unto Hashem;
16 And they will cause themselves to bear the avon of guilt when they eat their kodashim; for I Hashem do set them apart as kodesh.
17 And Hashem spoke unto Moshe, saying,
18 Speak unto Aharon, and to his Banim, and unto kol Bnei Yisroel, and say unto them, Whatsoever he be of the Bais Yisroel, or of the Ger B’Yisroel, that will offer his korban for any of his nederim, and for all his nedavot, which they will offer unto Hashem for an olah,
19 That it may be accepted on your behalf, ye shall offer a zachar tamim (male without defect), of the cattle and of the sheep, or of the goats.
20 But whatsoever hath a mum, that shall ye not offer, for it shall not be for you leratzon (acceptable [before Hashem]).
21 And whosoever offereth a zevach shelamim unto Hashem to fulfill his neder, or as a nedavah in cattle or sheep, it shall be tamim (perfect, without defect) to be accepted; there shall be no mum therein.
22 Avveret (blind), or injured, or charutz (maimed), or having an abnormal growth, or dry skin eruption, or running sore, ye shall not offer these unto Hashem, nor make an offering by eish of them upon the Mizbe’ach unto Hashem.
23 Either a bull or a seh that hath a limb too long or too short thou mayest offer for a nedavah; but for a neder it shall not be accepted.
24 Ye shall not offer unto Hashem that which is bruised, or crushed, or torn, or cut; neither shall ye make any offering thereof in your eretz.
25 Neither from the hand of a ben nakhar shall ye offer the lechem Eloheichem of any of these; because their corruption is in them, and mum be in them: they shall not be accepted for you.
26 And Hashem spoke unto Moshe, saying,
27 When a bull, or a sheep, or a goat, is brought forth, then it shall be seven days with its mother; and from the yom hashemini and thenceforth it shall be accepted for a korban isheh (offering made by eish) unto Hashem.
28 And whether it be an ox or seh, ye shall not slaughter (shachat) it and her young both in yom echad.
29 And when ye will offer a zevach todah unto Hashem, offer it liretzonechem (for your acceptance [before Hashem]).
30 On the same day it shall be eaten; ye shall leave none of it until the boker: I am Hashem.
31 Therefore shall ye be shomer mitzvot over My commandments, and do them: I am Hashem.
32 Neither shall ye profane Shem Kodshi; but I will be treated as kadosh among the Bnei Yisroel: I am Hashem, the One making you Kadoshim,
33 That brought you out of Eretz Mitzrayim, to be for you Elohim (your G-d): I am Hashem.
23:1 And Hashem spoke unto Moshe, saying,
2 Speak unto the Bnei Yisroel, and say unto them, Concerning the Mo’adim of Hashem, which ye shall proclaim to be mikra’ei kodesh, even these are My Mo’adim.
3 Sheshet yamim shall work be done; but the yom hashevi’i is the Shabbos of Shabbaton, a mikra kodesh; ye shall do no work therein: it is the Shabbos to Hashem in all your dwellings.
4 These are the Moa’dim of Hashem, even mikra’ei kodesh, which ye shall proclaim in their mo’adim.
5 In the fourteenth day of the first month at twilight is Hashem’s Pesach.
6 And on the fifteenth day of the same month is the Chag HaMatzot unto Hashem; shivat yamim ye must eat matzot.
7 In the Yom HaRishon ye shall have a mikra kodesh; ye shall do no melekhet avodah therein.
8 But ye shall offer an offering made by eish unto Hashem shivat yamim; in the seventh day is a mikra kodesh; ye shall do no melekhet avodah therein.
9 And Hashem spoke unto Moshe, saying,
10 Speak unto the Bnei Yisroel, and say unto them, When ye be come into HaAretz which I am giving unto you, and shall reap the harvest thereof, then ye shall bring an omer (sheaf [of Barley]) of the reshit of your harvest unto the kohen;
11 And he shall wave the omer before Hashem, to be accepted for you; on the day after the Shabbos the kohen shall wave it.
12 And ye shall offer that day when ye wave the omer a keves tamim of the first year for an olah unto Hashem.
13 And the minchah thereof shall be two tenth-ephah of fine flour mingled with shemen, an offering made by eish unto Hashem for a re’ach nicho’ach; and the nesekh thereof shall be of yayin, the fourth part of a hin.
14 And ye shall eat neither lechem, nor roasted grain, nor plump kernels until the same day that ye have brought a korban unto Eloheichem; it shall be a chukkat olam throughout your dorot in all your dwellings.
15 And ye shall count unto you from the day after the Shabbos, from the day that ye brought the omer of the wave offering; shevah shabbatot shall be complete,
16 Even unto the day after the seventh Shabbos shall ye count fifty days; and ye shall offer a minchah chadashah unto Hashem.
17 Ye shall bring out of your dwellings two lechem waveofferings of two tenth ephah; they shall be of fine flour; they shall be baked with chametz; they are the bikkurim unto Hashem.
18 And ye shall offer with the lechem shivat kevasim temimim of the first year, and one young bull, and two rams; they shall be for an olah unto Hashem, with their minchot, and their nesakim, even an offering made by eish, of re’ach nicho’ach unto Hashem.
19 Then ye shall sacrifice one kid of the goats for a chattat and two kevasim of the first year for a zevach of shelamim.
20 And the kohen shall wave them with the lechem of the bikkurim for a wave offering before Hashem, with the two kevasim; they shall be kodesh to Hashem for the kohen.
21 And ye shall proclaim on the same day, that it may be a mikra kodesh unto you; ye shall do no melekhet avodah therein; it shall be a chukkat olam in all your dwellings throughout your dorot.
22 And when ye reap the harvest of your land, thou shalt not reap to the edges of thy sadeh when thou reapest, neither shalt thou gather the gleanings of thy harvest; thou shalt leave them unto the oni (poor), and to the ger: I am Hashem Eloheichem.
23 And Hashem spoke unto Moshe, saying,
24 Speak unto the Bnei Yisroel, saying, In the seventh month, in the first day of the month, shall ye have a Shabbaton, a zikhron teru’ah mikra kodesh.
25 Ye shall do no melekhet avodah therein; but ye shall offer an offering made by eish unto Hashem.
26 And Hashem spoke unto Moshe, saying,
27 Also on the tenth day of this seventh month there shall be Yom Kippurim; it shall be a mikra kodesh unto you; and ye shall afflict your nefashot, and offer an offering made by eish unto Hashem.
28 And ye shall do no work in that same day; for it is Yom Kippurim, to make kapporah for you before Hashem Eloheichem.
29 For whatsoever nefesh it be that shall not be afflicted in that same day, he shall be cut off from among his people.
30 And whatsoever nefesh it be that doeth any work in that same day, that nefesh will I destroy from among his people.
31 Ye shall do no manner of work; it shall be a chukkat olam throughout your dorot in all your dwellings.
32 It shall be unto you a Shabbos Shabbaton, and ye shall afflict your nefashot; in the ninth day of the month at erev, from erev unto erev, shall ye observe your Shabbos.
33 And Hashem spoke unto Moshe, saying,
34 Speak unto the Bnei Yisroel, saying, The fifteenth day of this seventh month shall be the Chag HaSukkot for shivat yamim unto Hashem.
35 On the Yom HaRishon shall be a mikra kodesh; ye shall do no melekhet avodah (laborious work) therein.
36 Shivat yamim ye shall offer an offering made by eish unto Hashem; on the eighth day shall be a mikra kodesh unto you; and ye shall offer an offering made by eish unto Hashem; it is an atzeret (assembly); and ye shall do no melekhet avodah therein.
37 These are the Mo’adim of Hashem, which ye shall proclaim to be mikra’ei kodesh, to offer an offering made by eish unto Hashem‖an olah (burnt offering), and a minchah, a zevach, and nesakim, every required thing upon its day,
38 Beside the Shabbatot of Hashem, and beside your mattenot, and beside all your nederim, and beside all your nedavot (freewill offerings), which ye give unto Hashem.
39 Also in the fifteenth day of the seventh month, when ye have gathered in the crop of HaAretz, ye shall keep a Chag (Feast) unto Hashem shivat yamim; on the first day shall be a Shabbaton, and on the eighth day shall be a Shabbaton.
40 And ye shall take you on the Yom HaRishon the fruit of the citron tree, branches of temarim (date palms), and twigs of plaited trees, and willows of the brook; and ye shall rejoice before Hashem Eloheichem shivat yamim.
41 And ye shall keep it a Chag (Feast) unto Hashem shivat yamim in the shanah. It shall be a chukkat olam in your dorot; ye shall celebrate it in the seventh month.
42 Ye shall dwell in sukkot shivat yamim; all that are the Ezrach Yisroel shall dwell in sukkot,
43 That your dorot may know that I made the Bnei Yisroel to dwell in sukkkot, when I brought them out of Eretz Mitzrayim: I am Hashem Eloheichem.
44 And Moshe declared unto the Bnei Yisroel the Mo’adim of Hashem.
24:1 And Hashem spoke unto Moshe, saying,
2 Command the Bnei Yisroel, that they bring unto thee pure shemen zayit beaten for the light, to kindle the Ner Tamid (Perpetual Lamp).
3 Outside the Parochet (Curtain) of the Edut, in the Ohel Mo’ed shall Aharon set it in order from erev unto boker before Hashem tamid (continually); it shall be a chukkat olam in your dorot.
4 He shall set in order the nerot (lamps) upon the Menorah Hatehorah before Hashem tamid (continually).
5 And thou shalt take fine flour, and bake Sheteym Esreh Challot thereof; two tenths of an ephah shall be in Challah HaEchad.
6 And thou shalt set them in two rows, six on a row, upon the Shulchan HaTahor before Hashem.
7 And thou shalt put levonah zakkah (pure incense) upon each row, that it may be on the lechem for a memorial portion, even an offering made by eish unto Hashem.
8 Shabbos after Shabbos he shall set it in order before Hashem tamid, from the Bnei Yisroel as a Brit Olam.
9 And it shall be for Aharon and for his Banim; and they shall eat it in the Makom Kadosh; for it is kodesh kodashim unto Him of the offerings of Hashem made by eish, a chok olam.
10 And the ben isha Yisroelit, whose father was an Egyptian, went out among the Bnei Yisroel; and this ben isha Yisroeli and a man of Yisroel fought together in the machaneh;
11 And the ben haisha Yisroelit pronounced HaShem and blasphemed in a curse. And they brought him unto Moshe; (and shem immo was Shlomit bat Divri, of the tribe of Dan;)
12 And they put him in custody, that the mind of Hashem might be showed them.
13 And Hashem spoke unto Moshe, saying,
14 Bring forth him that hath blasphemed outside the machaneh; and let all that heard him lay their hands upon his head, and let kol HaEdah stone him.
15 And thou shalt speak unto the Bnei Yisroel, saying, Whosoever curseth Elohav shall bear his chet.
16 And he that blasphemeth the Shem of Hashem, he shall surely be put to death, and kol HaEdah shall certainly stone him; as well the ger, as the ezrach, when he blasphemeth the Shem of Hashem, shall be put to death.
17 And he that taketh the nefesh of any man shall surely be put to death.
18 And he that taketh the nefesh of a beast shall make it good; nefesh tachat nefesh.
19 And if a man cause a mum in his neighbor; as he hath done, so shall it be done to him;
20 Fracture for fracture, eye for eye, tooth for tooth; as he hath caused a mum in an adam, so shall it be done to him.
21 And he that killeth a beast, he shall restitute it; and he that killeth a man, he shall be put to death.
22 Ye shall have mishpat echad, as well for the ger, as for the ezrach: for I am Hashem Eloheichem.
23 And Moshe spoke to the Bnei Yisroel, that they should bring forth him that had blasphemed out of the machaneh, and stone him with stones. And the Bnei Yisroel did as Hashem commanded Moshe.)
TODAY'S LAWS & CUSTOMS:
• Ethics: Chapter 2
In preparation for the festival of Shavuot, we study one of the six chapters of the Talmud's Ethics of the Fathers ("Avot") on the afternoon of each of the six Shabbatot between Passover and Shavuot; this week we study Chapter Two. (In many communities -- and such is the Chabad custom -- the study cycle is repeated through the summer, until the Shabbat before Rosh Hashanah.)
Link: Ethics of the Fathers, Chapter 2
Count "Nineteen Days to the Omer" Tonight
Tomorrow is the nineteenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is nineteen days, which are two weeks and five days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Hod sheb'Tifferet -- "Humility in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
TODAY IN JEWISH HISTORY:
• Ancona Boycott (1556)
Following the Portuguese Expulsion in 1496 (see Jewish History for the 22nd of Tevet) many Jews who chose to remain in Portugal became "Marranos," openly identified themselves as Christians, while secretly maintaining Jewish beliefs and traditions.
Many of the Marranos eventually migrated to other countries, where they once again openly professed their allegiance to Judaism. However, because they had been "baptized," their situation was often perilous. On the 3rd of Iyar in 1556, on the orders of Pope Paul IV, 25 of these Marranos were burnt at the stake in Ancona, Italy.
Gracia Mendes Nasi was a very influential and wealthy woman; herself a Portuguese Marrano who relocated to the Ottoman Empire. In her past, she, too, had personally experienced persecution because of her Marrano status. Upon hearing about the burning of her co-religionists, she organized a financial boycott against the port of Ancona. She called on all Jews to do trade from the neighboring harbors and thus financially ruin Ancona.
Her trade embargo was successful for a few months, and is considered to be one of the first times the Jews struck back against the Inquisition.
Links:
Donna Gracia Mendez Nassi
The Life of A Marrano
The Spanish & Portuguese Expulsion; Inquisition
Rabbi Chaim Hodakov (1993)
Born in the Russian town of Beshenkowitz on January 12, 1902 (Shevat 4, 5662), Chaim Mordechai Aizik Hodakov moved to Riga, Latvia, with his parents in 1904. A born educator and pedagogue, at a young age Chaim Mordechai was appointed head of Jewish education for the Latvian Ministry of Education.
When the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory, moved to Riga (from Russia) in 1928, Rabbi Hodakov became drawn to the Rebbe and became part of the Rebbe's work force. In 1940, he accompanied the Rebbe to the United States.
Rabbi Yosef Yitzchak appointed Hodakov as director of Merkos L'Inyonei Chinuch (the educational arm of the Lubavitch movement), Machne Israel (the social service arm), and Kehot Publication Society, all of which were under the chairmanship of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.
In 1950, when the Rebbe ascended to the helm of the world wide Chabad-Lubavitch movement, Rabbi Hodakov became his Chief-of-Staff and head of his secretariat. He was later appointed chairman of Agudas Chassidei Chabad, the umbrella organization that oversees the worldwide network of Chabad-Lubavitch organizations and institutions.
Rabbi Hodakov was a vigorous and resolute activist who innovated many educational ideas and programs. He was a role model for many young Chassidim in his demeanor and in his devotion to the Rebbe.
Links:
A Man of Great Devotion
A Small Man with Great Advice
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Emor, 7th Portion (Leviticus 24:1-24:23 with Rashi
• Chapter 24
1. And the Lord spoke to Moses, saying, א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually. ב. צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:
Command the children of Israel [and they shall take to you pure olive oil… to kindle the lamps continually]: This is the passage of the commandment of the lamps, and the passage [that begins with] “And you will command…” (Exod. 27:20-21) was stated only in context of describing the construction of the Mishkan, i.e., stating the necessity of the menorah. And the meaning [of that passage] is: “You will eventually command the children of Israel regarding this” [namely, here in our passage].
צו את בני ישראל: זו פרשת מצות הנרות. ופרשת ואתה תצוה לא נאמרה אלא על סדר מלאכת המשכן לפרש צורך המנורה. וכן משמע, ואתה סופך לצוות את בני ישראל על כך:
pure olive oil: Three [grades of] oil are extracted from an olive: The first [drop of oil that the olive issues after crushing] is called זָךְ, “pure,” [and is used for the menorah; the second and third oils that result from grinding are used for the meal offerings]. These [grades of oil] are enumerated in Tractate Men. (86a) and in Torath Kohanim (24: 210).
שמן זית זך: שלשה שמנים יוצאים מן הזית, הראשון קרוי זך, והן מפורשים במנחות (פט א) ובתורת כהנים:
continually: Heb. תָּמִיד. From [one] night to the next [i.e., even though it was to burn only until the morning-see verse 3-it was continual (תָּמִיד) in that it was to be lit each night]. This is similar to the continual burnt offering (עוֹלַת תָּמִיד) which was only from day to day, [as in Num. 28:18].
תמיד: מלילה ללילה, כמו עולת תמיד שאינה אלא מיום ליום:
3. Outside the dividing curtain of the testimony in the Tent of Meeting, Aaron shall set it up before the Lord from evening to morning continually. [This shall be] an eternal statute for your generations. ג. מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד בֹּקֶר לִפְנֵי יְהֹוָה תָּמִיד חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם:
the dividing curtain of the testimony: which was situated in front of the ark, which was called “the Testimony (הָעֵדֻת).” And our Rabbis expounded [that the הָעֵדֻת alludes to] the western lamp, which was a “testimony (עֵדֻת)” to all the creatures on earth that the Shechinah rested upon Israel, for [the Kohen Gadol] would place into it the same amount of oil he placed into the other lamps, and from it he would begin [the kindling] and with it he would finish [the cleaning, since it continued to burn miraculously until the following evening]. — [Rashi Shab. 22b; Nachalath Ya’akov]
לפרכת העדת: שלפני הארון, שהוא קרוי עדות. ורבותינו דרשו על נר מערבי, שהוא עדות לכל באי עולם שהשכינה שורה בישראל, שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים:
Aaron shall set it up from evening to morning: He shall set it up in such a way that it has enough [oil] for it to burn for the entire night. And our Sages estimated [this amount to be] half a log for each lamp. This [amount] is sufficient even for the [long, winter] nights of the Teveth season. And this measure became fixed for them [i.e., for the lights even during the shorter, summer nights]. — [Mizrachi; Men. 89a]
יערך אתו אהרן מערב עד בקר: יערוך אותו עריכה הראויה למדת כל הלילה, ושיערו חכמים חצי לוג לכל נר ונר, והן כדאי אף ללילי תקופת טבת, ומדה זו הוקבעה להם:
4. Upon the pure menorah, he shall set up the lamps, before the Lord, continually. ד. עַל הַמְּנֹרָה הַטְּהֹרָה יַעֲרֹךְ אֶת הַנֵּרוֹת לִפְנֵי יְהֹוָה תָּמִיד:
pure menorah: [The menorah] which was [made of] pure gold. Another explanation [for “Upon the pure menorah”] is: [He shall set up the lamps] upon the purity (טָהֳרָהּ) of the menorah, because [before kindling] he would first clean it up (מְטַהֵר) and clear it of ashes [from the previous night’s burning]. — [See Torath Kohanim 24:218]
המנרה הטהרה: שהיא זהב טהור. דבר אחר על טהרה של מנורה, שמטהרה ומדשנה תחלה מן האפר:
5. And you shall take fine flour and bake it [into] twelve loaves. Each loaf shall be [made from] two tenths [of an ephah of flour]. ה. וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת:
6. And you place them in two stacks, six in each stack, upon the pure table, before the Lord. ו. וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהֹוָה:
six in each stack: שֵׁשׁ הַמַּעֲרֶכֶת, lit. six the stack, six loaves in one stack.
שש המערכת: שש חלות המערכה האחת:
upon the pure table: Heb. הַשֻׁלְחָן הַטָהֹר, [the table] of pure gold. Another explanation: upon the top surface (טָהָר) of the table [as in Arabic]. The loaves of bread were thin and thus fragile. Therefore, in order to prevent them from cracking when stacked upon each other, separating racks supported each loaf-except for the very bottom loaf in each stack, which must rest directly “upon the surface of the table (עַל הַשֻׁלְחָן הַטָהֹר),” without any rack intervening between the loaf and the table surface] so that the racks should not [intervene and] raise the [bottom loaf of] bread [in each stack] from [direct contact with] the surface of the table. — [Torath Kohanim 24:225]
השלחן הטהר: של זהב טהור. דבר אחר על טהרו של שלחן, שלא יהיו הסניפין מגביהין את הלחם מעל גבי השלחן:
7. And you shall place pure frankincense alongside each stack, and it shall be a reminder for the bread, a fire offering to the Lord. ז. וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהֹוָה:
And you shall place…alongside each stack: Heb. וְנָתַתָּ עַל הַמַּעֲרֶכֶת, [lit., “And you shall place (pure frankincense) upon the stack.” Here, the meaning is: And you shall place pure frankincense] alongside each of the two stacks (Sifthei Chachamim, see also, Men. 62a, and 96a, Chok vol. 5, pg. 177, for the opinion of Abba Shaul and Rabbi Yehudah Hanassi). There were two bowls of frankincense, each bowl containing a fist-full (מְלֹא קֹמֶץ). - [See Rashi on Lev. 2:2; Torath Kohanim 24:228]
ונתת על המערכת: על כל אחת משתי המערכות היו שני בזיכי לבונה, מלא קומץ לכל אחת:
shall be: [I.e.,] this frankincense [shall be].
והיתה: הלבונה הזאת:
a reminder for the bread: Because nothing of the bread [itself] was offered to the most High [on the altar]. Rather, the frankincense was burned when they removed it on every Sabbath. Thus, the frankincense was a “reminder” for the bread, by which it is “remembered” above, like the fist-full [of flour and oil] which is the reminder for the meal offering. - [see Lev. 2:13]
ללחם לאזכרה: שאין מן הלחם לגבוה כלום, אלא הלבונה נקטרת כשמסלקין אותו בכל שבת ושבת. והיא לזכרון ללחם, שעל ידה הוא נזכר למעלה, כקומץ שהוא אזכרה למנחה:
8. Each and every Sabbath day, he shall set it up before the Lord [to be there] continuously, from the children of Israel an eternal covenant. ח. בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהֹוָה תָּמִיד מֵאֵת בְּנֵי יִשְׂרָאֵל בְּרִית עוֹלָם:
9. And it shall belong to Aaron and his sons, and they shall eat it in a holy place, for it is holy of holies for him, among the fire offerings of the Lord, an eternal statute. ט. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהֹוָה חָק עוֹלָם:
shall belong: Heb. וְהָיְתָה. This meal offering (מִנְחָה, which is feminine) [shall belong]. For [although, strictly speaking, the bread is not the usual “meal offering (מִנְחָה),” it is included in that category, because] any offering that comes from grain falls under the category of a meal offering.
והיתה: המנחה הזאת, שכל דבר הבא מן התבואה בכלל מנחה הוא:
and they shall eat it: Heb. וַאֲכָלֻהוּ, [in the masculine gender] referring to the bread (לֶחֶם) , which is in the masculine gender.
ואכלהו: מוסב על הלחם, שהוא לשון זכר:
10. Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man. י. וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי:
the son of an Israelite woman…went out: From where did he go out? Rabbi Levi says: “He went out of his world” [i.e., he forfeited his share in the World to Come. See Be’er Basadeh , Maskil L’David]. Rabbi Berechiah says: “He went out of the above passage.” He mocked and said, “[Scripture says,] ‘Each… Sabbath day, he shall set it up.’ But surely it is the practice of kings to eat warm [fresh] bread every day! Perhaps cold bread, nine days old?” [he said] in astonishment. [In fact, the bread remained miraculously warm and fresh until it was removed the following week (Chag. 26b).] The Baraitha states: He “went out” of Moses’ tribunal [with a] guilty [verdict. How so?] He had come to pitch his tent within the encampment of the tribe of Dan. So [this tribe] said to him, “What right do you have to be here?” Said he, “I am of the descendants of Dan,” [claiming lineage through his mother, who was from the tribe of Dan (see verse 11)]. They said to him, “[But Scripture states (Num. 2:2): ‘The children of Israel shall encamp] each man by his grouping according to the insignias of his father’s household,’” [thereby refuting his maternal claim]. He entered Moses’ tribunal [where his case was tried], and came out guilty. Then, he arose and blasphemed. — [Vayikra Rabbah 32:3]
ויצא בן אשה ישראלית: מהיכן יצא, רבי לוי אומר מעולמו יצא. רבי ברכיה אומר מפרשה שלמעלה יצא. לגלג ואמר ביום השבת יערכנו, דרך המלך לאכול פת חמה בכל יום, או שמא פת צוננת של תשעה ימים, בתמיה. ומתניתא אמרה מבית דינו של משה יצא מחוייב. בא ליטע אהלו בתוך מחנה דן, אמרו לו מה טיבך לכאן, אמר להם מבני דן אני. אמרו לו (במדבר ב) איש על דגלו באותות לבית אבותם כתיב. נכנס לבית דינו של משה ויצא מחוייב, עמד וגדף:
the son of an Egyptian man: the Egyptian whom Moses had slain, [uttering the Divine Name (see Rashi on Exod. 2:14). When the man heard this, he arose and began blaspheming against the Divine Name.]- [Sifthei Chachamim ; Vayikra Rabbah 32:4]
בן איש מצרי: הוא המצרי שהרגו משה:
among the children of Israel: [This] teaches [us] that he converted. [Although he was halachically a Jew, since he was born to a Jewish mother, “he converted” here means that he immersed and was circumcised at Mount Sinai “among the children of Israel,” i.e., together with all the children of Israel.]- [Ramban; Torath Kohanim 24:235]
בתוך בני ישראל: מלמד שנתגייר:
They…quarreled in the camp: regarding the encampment. [See Rashi on the beginning of this verse]. — [Torath Kohanim 24:235).
וינצו במחנה: על עסקי המחנה:
an Israelite man: This was his opponent, the one who prevented him from pitching his tent [in the encampment of Dan]. — [Torath Kohanim 24:235]
ואיש הישראלי: זה שכנגדו, שמיחה בו מטע אהלו:
11. And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moses. His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan. יא. וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל משֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן:
blasphemously pronounced: Heb. וַיִּקֹּב. As the Targum [Onkelos] renders: וּפָרֵישׁ, “and he pronounced”-he pronounced the ineffable Divine Name and cursed. This [Name that must not be pronounced] was the explicit [four-letter] Divine Name that this man had heard from [the revelation at Mount] Sinai. — [Torath Kohanim 24:235]
ויקב: כתרגומו ופריש, שנקב שם המיוחד וגדף, והוא שם המפורש ששמע מסיני:
His mother’s name was Shelomith the daughter of Dibri: [Why is her name mentioned? This teaches us] the praise of Israel, for Scripture publicizes this one, effectively telling us that she alone [among all the women of Israel] was [involved in an] illicit [relation (Vayikra Rabbah 32:5), albeit unwitting on her part. (See Rashi on Exod. 2:11.) Nevertheless, no other Israelite woman had even unwitting illicit relations]. — [Mizrachi]
ושם אמו שלמית בת דברי: שבחן של ישראל שפרסמה הכתוב לזו, לומר, שהיא לבדה היתה זונה:
Shelomith: Heb. שְׁלוֹמִית. [Her name denotes that] she was a chatterbox, [always going about saying] “Peace (שָׁלוֹם) be with you! Peace be with you! Peace be with you [men]!” (Vayikra Rabbah 32:5). [She would] chatter about with words, greeting everyone.
שלמית: דהות פטפטה שלם עלך, שלם עלך, שלם עליכון, מפטפטת בדברים שואלת בשלום הכל:
the daughter of Dibri: [This denotes that] she was very talkative, talking (מְדַבֶּרֶת) with every person. That is why she fell into sin.
בת דברי: דברנית היתה מדברת עם כל אדם, לפיכך קלקלה:
of the tribe of Dan: [This] tells us that a wicked person brings disgrace to himself, disgrace to his father, and disgrace to his [entire] tribe. Likewise, [the converse is true regarding a righteous man,] “Oholiab, the son of Ahisamach, of the tribe of Dan” (Exod. 35:34), [for Oholiab brought about] praise to himself, praise to his father, and praise to his [entire] tribe. — [Torath Kohanim 24:237]
למטה דן: מגיד שהרשע גורם גנאי לו גנאי לאביו גנאי לשבטו, כיוצא בו (שמות לא ו) אהליאב בן אחיסמך למטה דן, שבח לו שבח לאביו שבח לשבטו:
12. They placed him in the guardhouse, [until his sentence would] be specified to them by the word of the Lord. יב. וַיַּנִּיחֻהוּ בַּמִּשְׁמָר לִפְרשׁ לָהֶם עַל פִּי יְהֹוָה:
They placed him: [Since Scripture does not say, “they placed (וַיִּשִׂימוּ or וַיִּתְּנוּ) him in the guardhouse,” but rather, “they left him (וַיַּנִּיחֻהוּ) in the guardhouse,” which means that they left him] alone, and they did not leave the one who gathered wood [on the Sabbath] with him (see Num. 15:32-36), for these two [episodes, namely, of the wood gatherer and the blasphemer,] occurred at the same time. Now, they knew that the wood gatherer was liable to death, as is stated “those who profane it shall be put to death.” (Exod. 31:14) The mode of death, however, had not yet been specified to them [by God]. Thus it says (Num. 15:34), “for it had not [yet] been specified what should be done to him”-while in the case of the blasphemer [here], Scripture says לִפְרשׁ לָהֶם, [lit., “to specify for them,” namely to specify his sentence], for they did not know whether or not he was liable to the death penalty [at all, and if he would be placed together with the wood gatherer, it might have caused him unnecessary fear, since he could assume thereby that he was on death row. Therefore, at that point he had to be kept separately]. — [Be’er Basadeh, Torath Kohanim 24:237]
ויניחהו: לבדו, ולא הניחו מקושש עמו, ששניהם היו בפרק אחד. ויודעים היו שהמקושש במיתה, שנאמר (שמות לא יד) מחלליה מות יומת אבל לא פורש להם באיזו מיתה, לכך נאמר (במדבר טו לד) כי לא פורש מה יעשה לו. אבל במקלל הוא אומר לפרוש להם, שלא היו יודעים אם חייב מיתה אם לאו:
13. Then the Lord spoke to Moses, saying: יג. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
14. Take the blasphemer outside the camp, and all who heard [his blasphemy] shall lean their hands on his head. And the entire community shall stone him. יד. הוֹצֵא אֶת הַמְקַלֵּל אֶל מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל הַשֹּׁמְעִים אֶת יְדֵיהֶם עַל רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל הָעֵדָה:
who heard: These were the witnesses. - [Torath Kohanim 24:239]
השמעים: אלו העדים:
all [who heard]: [The word “all” comes] to include the judges. — [Torath Kohanim 24:237]
כל: להביא את הדיינים:
[shall lean] their hands [on his head]: They say to him: “Your blood is on your own head! We are not to be punished for your death, for you brought this upon yourself!” - [Torath Kohanim 24:239]
את ידיהם: אומרים לו דמך בראשך ואין אנו נענשים במיתתך שאתה גרמת לך:
And the entire community [shall stone him]: [I.e., he is to be stoned by the witnesses] in the presence of the entire community (Torath Kohanim 24:240). From here [we learn] that an agent of a person is considered as [the person] himself, [for only the witnesses are to stone him, but since they are acting as agents of the entire community, Scripture considers it as if the entire community is stoning him].
כל העדה: במעמד כל העדה. מכאן ששלוחו של אדם כמותו:
15. And to the children of Israel, you shall speak, saying: Any man who blasphemes his God shall bear his sin. טו. וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ:
[Any man…who blasphemes his God] shall bear his sin: [He shall be punished] by excision, if there was no warning - [Torath Kohanim 24:243].
ונשא חטאו: בכרת, כשאין התראה:
16. And one who blasphemously pronounces the Name of the Lord, shall be put to death; the entire community shall stone him; convert and resident alike if he pronounces the [Divine] Name, he shall be put to death. טז. וְנֹקֵב שֵׁם יְהֹוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ בוֹ כָּל הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ שֵׁם יוּמָת:
And one who blasphemously pronounces the Name: [This teaches us that] one is not liable [to the death penalty] unless he pronounces the [four-letter Divine] Name. However, one who curses using an ancillary Name [for God, rather than the explicit, four-letter Name], is not [liable to the death penalty]. — [Torath Kohanim 24:243]
ונקב שם: אינו חייב עד שיפרש את השם, ולא המקלל בכינוי:
And one who blasphemously pronounces: Heb. וְנֹקֵב. [This term] denotes cursing, as in, “What can I curse (אֶקֹּב) …?” (Num. 23:8). - [Sanh. 56a]
ונקב: לשון קללה, כמו (במדבר כג ח) מה אקב:
17. And if a man strikes down any human being he shall be put to death. יז. וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם מוֹת יוּמָת:
And if a man strikes down [any human being]: Since Scripture states, “One who strikes a man so that he dies [shall surely be put to death]” (Exod. 21:12), I know only that [the death penalty applies to] one who kills a “man.” How do I know [that it applies also to one who kills] a woman or a minor? Therefore, Scripture says, “[If a man strikes down] any human being.” - [Torath Kohanim 24:245]
ואיש כי יכה: לפי שנאמר (שמות כא יב) מכה איש ומת, אין לי אלא שהרג את האיש, אשה וקטן מנין, תלמוד לומר כל נפש אדם:
18. And one who slays an animal shall pay for it [the value of] a life for the life [he took]. יח. וּמַכֵּה נֶפֶשׁ בְּהֵמָה יְשַׁלְּמֶנָּה נֶפֶשׁ תַּחַת נָפֶשׁ:
19. And a man who inflicts an injury upon his fellow man just as he did, so shall be done to him [namely,] יט. וְאִישׁ כִּי יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ:
20. fracture for fracture, eye for eye, tooth for tooth. Just as he inflicted an injury upon a person, so shall it be inflicted upon him. כ. שֶׁבֶר תַּחַת שֶׁבֶר עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ:
so shall be done to him: Heb. כֵּן יִנָּתֵן בּוֹ. Our Rabbis explained that this does not mean the actual infliction of a wound, but payment of money. [And how is an injury estimated? The victim] is evaluated as a slave [if he would not have had the injury, and how much with the injury, and the difference is the compensation]. This is why Scripture uses the expression נְתִינָה, “giving,” [thereby alluding to] something that is “handed over (הַנָתוּן)” from hand to hand. — [B.K. 84a]
כן ינתן בו: פירשו רבותינו, שאינו נתינת מום ממש אלא תשלומי ממון, שמין אותו כעבד, לכך כתוב בו לשון נתינה, דבר הנתון מיד ליד:
21. And one who injures an animal shall pay for it. And one who strikes a person shall be put to death. כא. וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת:
And one who injures an animal shall pay for it: [Verse 18] above is speaking of one who kills an animal, whereas here it is speaking of one who inflicts an injury upon it.
ומכה בהמה ישלמנה: למעלה דבר בהורג בהמה, וכאן דבר בעושה בה חבורה:
And one who strikes a person shall be put to death: even if he did not kill him, but just inflicted an injury upon him. For the term נֶפֶשׁ is not used here. Scripture is speaking here of someone who strikes his father or his mother. And Scripture places this case in juxtaposition to the case of someone who strikes an animal [in order to teach us that]: just as if someone strikes an animal [he is liable only if] it is alive, so is one who strikes his father [or mother liable only if] they are alive. This comes to exclude the case of one who strikes [his father or mother] after [their] death. [Why is this case excluded here?] Since we find that one who curses his [father or mother] after [their] death is liable [to the death penalty-see Rashi on Lev. 20:9 Scripture finds it necessary here to teach us that one who strikes [his parent after death] is exempt. And [this juxtaposition also teaches us that] just as in the case of [one who strikes] an animal, [he is liable only if he inflicted an] injury, but if there was no injury, there is no compensation-likewise, one who strikes his father is not liable [to the death penalty] unless he inflicts an injury upon him. — [Torath Kohanim 24:250]
ומכה אדם יומת: אפילו לא הרגו אלא עשה בו חבורה, שלא נאמר כאן נפש ובמכה אביו ואמו דבר הכתוב ובא להקישו למכה בהמה מה מכה בהמה מחיים, אף מכה אביו ואמו מחיים, פרט למכה לאחר מיתה, לפי שמצינו שהמקללו לאחר מיתה חייב, הוצרך לומר במכה שפטור. ומה בבהמה בחבלה, שאם אין חבלה אין תשלומין, אף מכה אביו ואמו אינו חייב עד שיעשה בהם חבורה:
22. One law shall be exacted for you, convert and resident alike, for I am the Lord, your God. כב. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהֹוָה אֱלֹהֵיכֶם:
I am the Lord your God: the God of all of you. Just as I attach My Name uniquely upon you [native Jewish people], so do I attach it uniquely upon the converts [to Judaism].
אני ה' אלהיכם: אלהי כולכם, כשם שאני מיחד שמי עליכם כך אני מייחד שמי על הגרים:
23. And Moses told [all this] to the children of Israel. So they took the blasphemer outside the camp and stoned him, and the children of Israel did just as the Lord had commanded Moses. כג. וַיְדַבֵּר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת הַמְקַלֵּל אֶל מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
and the children of Israel did: the whole procedure of stoning, described elsewhere [in Scripture]-namely, “pushing” [him off a two-story building-see Rashi on Exod. 19:13 and Sanh. 45a] the actual “stoning” and “hanging” [him afterwards on a pole, taking him down before nightfall and burying him then-see Deut. 21:22-23 and Rashi there]. — [Torath Kohanim 24:252]
ובני ישראל עשו: כל המצוה האמורה בסקילה במקום אחר דחייה, רגימה ותלייה:
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Tehillim: Psalms Chapters 18-22
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
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Tanya: LLikutei Amarim, Chapter 45
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, Iyar 3, 5774 • May 3, 2014
Likutei Amarim, Chapter 45
In the previous chapters the Alter Rebbe explained how a Jew can perform Torah and mitzvot “with his heart” — with a love and fear of G‑d. When a Jew is motivated by love and by a desire to cleave to the Almighty, his Torah and mitzvot will then surely be lishmah, i.e., with the most purely focused intentions. This, in turn, will add vitality to his endeavors. It is also possible, as explained in the previous chapter, that his love for G‑d is such that he is motivated in his Torah and mitzvot by the desire to cause G‑d gratification, just as a son strives to do all he possibly can for his father, so that his father may derive pleasure from his actions.
Love and fear of G‑d stem from the two attributes of kindness (Chesed) and severity (Gevurah).1 The attribute of kindness and love is that exemplified by our forefather Abraham, who is described (Yeshayahu 41:8) as “Abraham who loves me.” The attribute of severity and fear is that of our forefather Isaac; the Patriarch Jacob refers to the G‑d of his father (Bereishit 31:42) as the “Fear of Isaac.”
In the chapter that follows the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one’s soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion — the attribute of Tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob — as follows. Before engaging in Torah and mitzvot a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level, in order to garb itself in a body whose life-force derives from kelipot, and is as distant as possible from G‑d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech or deeds. With this sense of spiritual compassion he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.
עוד יש דרך ישר לפני איש לעסוק בתורה ומצות לשמן
There is yet another direct path open to man, namely, to occupy himself with Torah and mitzvot that are lishman (lit., “for their own sake”), with the innermost feelings of heart and soul,
על ידי מדתו של יעקב אבינו, עליו השלום, שהיא מדת הרחמים
through the attribute of our forefather Jacob, peace unto him, this being the attribute of mercy.
לעורר במחשבתו תחלה רחמים רבים לפני ה׳
This is accomplished by first arousing in his mind i.e., before his performance of Torah and mitzvot, great compassion before G‑d,
על ניצוץ אלקות המחיה נפשו, אשר ירד ממקורו, חיי החיים, אין סוף ברוך הוא
for the Divine spark which animates his divine soul that has descended from its source, the Life of life, the blessed Ein Sof,
הממלא כל עלמין וסובב כל עלמין
Who pervades all worlds and animates them with a vitality which is enclothed in and compatible with the created beings and encompasses all worlds and animates them with a vitality that transcends created beings and affects them from without, as it were,
וכולא קמיה כלא חשיב
and in comparison with Whom everything is accounted as nothing,
This then, is the exalted level from which the soul has descended,
ונתלבש במשכא דחויא
and has been clothed in the body which is called2 “a serpent’s skin,”
The body is referred to as a skin, since it serves as a garment to the soul, as the verse states (Iyov 10:11), “You have garbed me with skin and flesh.” This is moreover the skin of a “snake”, since the body in its unrefined state is loathesome, as explained in ch. 31.3 The Divine spark must enter into such a body,
הרחוק מאור פני המלך בתכלית ההרחק
which is far removed from the light of the King’s countenance, at the greatest possible distance,
כי העולם הזה הוא תכלית הקליפות הגסות
since this world is the nadir of the coarse kelipot, i.e., this world is coarser than the coarsest of kelipot found in the spiritual worlds,
כו׳
etc. The Rebbe notes that this word alludes to ch. 36, where the Alter Rebbe concludes that this world is “lowest in degree; there is none lower than it in terms of concealment of His light; [a world of] doubled and redoubled darkness, so much so that it is filled with kelipot and sitra achra, which actually oppose G‑d.”
Since the Divine spark of the soul is clothed in a body which is animated by the kelipat nogah of this world, it is removed at the farthest possible distance from G‑d. This descent in itself would suffice to arouse compassion for the Divine spark of the soul, even when the person has transgressed neither in action nor in speech nor even in thought.
ובפרט כשיזכור על כל מעשיו ודבוריו ומחשבותיו מיום היותו, אשר לא טובים המה
And especially will he feel great compassion for his soul when he recalls all his actions and utterances and thoughts since the day he came into being, unworthy as they were,
ומלך אסור ברהטים, ברהיטי מוחא
and the King of the world is thereby4 “fettered by the tresses,” i.e.,5 “by the impetuous thoughts of the brain”; G‑d is, so to speak, “fettered” by his impetuous thoughts,
כי יעקב חבל נחלתו
for6 “Jacob — an appellation for the Jewish people — is the rope of His inheritance,”
The word chevel, usually translated as “lot” (i.e., a tract of land), is here interpreted by its alternative meaning of “rope”. When a rope has one end tied above, tugging at the lower end will draw down the upper end as well. The upper extremity of a Jew’s soul is likewise bound to its source in the blessed Ein Sof, while at its lower extremity it is enclothed in the body. When the lower extremity of the soul is dragged into spiritual exile through wrongful action, speech or thought, this has a corresponding effect upon the upper reaches of the soul which are bound Above.
וכמשל המושך בחבל
as in the above illustration of one pulling a rope,
וכו׳
and so forth. The Rebbe notes that this phrase may allude to Iggeret HaTeshuvah, ch. 5, where this matter is explained at length.
והוא סוד גלות השכינה
This is the esoteric doctrine of the “Exile of the Shechinah.”
A Jew’s sin causes his soul to be exiled within the domain of the kelipot. This in turn (so to speak) exiles the Shechinah, the source of his soul, too. Pondering this matter will awaken within a Jew a profound feeling of compassion for his soul and for its source. This compassion, as the Alter Rebbe will now point out, should be utilized in one’s study of Torah and performance of mitzvot. This will elevate his soul, enabling it to reunite with its source, the blessed Ein Sof.
ועל זה נאמר: וישוב אל ה׳ וירחמהו
Concerning this matter, that the pity is all the greater since even the soul’s source is in exile, it is written:7 “And let him return to G‑d, and have mercy upon Him,”
לעורר רחמים רבים על שם ה׳ השוכן אתנו, כדכתיב: השוכן אתם בתוך טומאתם
arousing great compassion towards the Divine Name Who dwells among us, as it is written:8 “Who dwells among them in the midst of their uncleanness.”
Even when Jews are (heaven forfend) in an unclean spiritual state, the Divine Name dwells among them. This arousal of compassion towards the Divine Name is what is alluded to in the previous phrase: “And let him return to G‑d,” the stimulus for his repentance being one’s “mercy upon Him,” i.e., the Divine Name, the source of Jewish souls, inasmuch as Jews are part of the Divine Name.
The Alter Rebbe goes on to explain that it was our forefather Jacob whose entreaties secured an abundance of divine compassion for all Jews, throughout the generations. Even when their misdeeds cast them into exile, they are able through their study of Torah and performance of mitzvot to be raised from this state and become reunited with the Ein Sof.
וזהו שאמר הכתוב: וישק יעקב לרחל וישא את קולו ויבך, כי רחל היא כנסת ישראל, מקור כל הנשמות
This is the meaning of the verse:9 “And Jacob kissed Rachel and lifted up his voice and wept.” For Rachel is Knesset Israel, the community of Israel, the fount of all souls; Rachel represents the supernal attribute of Malchut of Atzilut, the source of all Jewish souls.
ויעקב, במדתו העליונה שהיא מדת הרחמים שבאצילות, הוא המעורר רחמים רבים עליה
And Jacob — with his supernal attribute, the attribute of Mercy of Atzilut — is the one who arouses great compassion for her, for Rachel, the source of all Jewish souls.
וישא את קולו: למעלה, למקור הרחמים העליונים
“And he lifted up his voice” — upwards, to the fount of the Higher Mercies, to the source of the Thirteen Divine Attributes of Mercy.
The Thirteen Divine Attributes of Mercy are far loftier than the supernal attribute of Mercy of Atzilut. For the latter is but an attribute of a spiritual world, and is hence bounded, while the Thirteen Divine Attributes of Mercy, transcending all worlds, are boundless. They are the fount of all mercies, including the level called the Mercy of Atzilut.
הנקרא אב הרחמים ומקורם
Indeed, they are called the “Father of Mercies,” and their source;
The supernal attribute of Mercy of Atzilut is known as Av Harachaman (“the Merciful Father”), while the Thirteen Divine Attributes of Mercy are called Av Harachamim (“the Father and source of Mercy”).10 (It is for this reason that on especially propitious occasions, the term Av Harachamim is used in the prayers, rather than Av Harachaman.)
This, then, is the meaning of “And Jacob lifted up...”: Jacob elevates his supernal attribute, the Mercy of Atzilut, to the level of the Mercies of the Thirteen Divine Attributes of Mercy. The verse goes on to say:
ויבך: לעורר ולהמשיך משם רחמים רבים על כל הנשמות, ועל מקור כנסת ישראל
“and he wept” — in order to awaken and draw from there, from the boundless Divine Mercies, abundant compassion upon all the souls and upon the fount of the community of Israel,
להעלותן מגלותן, ולייחדן ביחוד העליון, אור אין סוף ברוך הוא, בבחינת נשיקין
to raise them from their exile11 and to unite them in the Yichud Elyon (Higher Unity) of the light of the blessed Ein Sof, at the level of “kisses”,
שהיא אתדבקות רוחא ברוחא, כמו שכתוב: ישקני מנשיקות פיהו
which is “the attachment of spirit with spirit,” as it is written,12 “Let Him kiss me with the kisses of His mouth,”
The community of Israel begs of the Almighty that He unite with them in a manner of “kisses”. In the case of “kisses of the mouth” there is not only an external union of mouth and mouth, but also a more internal union, that of “spirit” (breath) and “spirit” (breath). And so it is regarding this manner of unity of Jews with G‑d, which is brought about by Torah and mitzvot.
דהיינו: התקשרות דבור האדם בדבר ה׳, זו הלכה, וכן מחשבה במחשבה
which means the union of the word of man who studies Torah with13 “the word of G‑d, namely, the Halachah,” which is G‑d’s speech. This union resembles the “kisses of the mouth.” So too, through thinking Torah thoughts, mortal thought is united with divine thought,
ומעשה במעשה, שהוא מעשה המצות
and so too, mortal action is united with Divine action, through active observance of the commandments,
ובפרט: מעשה הצדקה וחסד
and, in particular, the practice of charity and lovingkindness.
דחסד: דרועא ימינא
For14 “Chesed (‘kindness’) is the [Divine] right arm,” and man’s kindness is a fitting vessel for G‑d’s kindness,15
והוא בחינת חיבוק ממש
and this is, as it were, an actual embrace,
Just as in physical terms an embrace manifests one’s love of the beloved, so too, so to speak, G‑d’s kindness embraces the Jew who performs acts of charity and lovingkindness.16
כמו שכתוב: וימינו תחבקני
as it is written:17 “And His right arm — Divine kindness — embraces me,”
ועסק התורה בדבור ומחשבת העיון הן בחינת נשיקין ממש
while one’s occupation in the Torah by word of mouth and concentrated thought constitutes the level of actual “kisses”.18
The unity of Jew and G‑d accomplished through speech and thought of Torah — “actual kisses” — is twofold: the external level of kisses, mouth to mouth, is attained through the words of Torah, while the internal level of kisses, spirit to spirit, is attained through concentrated thinking on one’s Torah studies.
והנה על ידי זה
In this way, through arousal of deep compassion for his soul, which brings about the study of Torah and the performance of mitzvot,
יכול לבוא לבחינת אהבה רבה בהתגלות לבו
one is able to attain the level of Ahavah Rabbah (“great love”) in the consciousness of his heart — his intense love of G‑d will be palpable,
כדכתיב: ליעקב אשר פדה את אברהם
as it is written,19 “Of Jacob, who redeemed Abraham,”
In the context of man’s spiritual service Abraham denotes man’s love of G‑d, while Jacob symbolizes the attribute of compassion. When “Abraham” — the individual’s love for G‑d — is hidden and must be “redeemed” and revealed, it is “Jacob” — the attribute of compassion — that brings about this redemption. The arousal of profound compassion for one’s soul enables his latent love of G‑d to become manifest,
כמו שנתבאר במקום אחר
as is explained elsewhere.
FOOTNOTES
1.“Love is internal and kindness is external. So, too, with regard to fear and severity [— the former is internal; the latter, external], as explained in Iggeret HaKodesh, Epistle 15, p. 123a.” (— Note of the Rebbe.)
2.As mentioned earlier, in ch. 31, quoting the Zohar.
3.We find in Etz Chayim that the body is called a “serpent’s skin” because the three totally impure kelipot are referred to as a “snake”. Kelipat nogah, from whence the body derives its life-force, is accordingly termed a “serpent’s skin.”
The Rebbe says that it is illogical to suppose that this is the reason why the Alter Rebbe refers here to the body by this expression. For since here he is stressing the lowliness of the body, it would be inappropriate to refer only to the skin of the serpent and not to the serpent itself. The Rebbe therefore interprets “serpent’s skin” as explained in the text.
4.Shir HaShirim 7:6.
5.Addenda to Tikkunei Zohar, Tikkun 6. (— Note of the Rebbe).
6.Devarim 32:9.
7.Yeshayahu 55:7.
8.Vayikra 16:16.
9.Bereishit 29:11.
10.Likkutei Torah, Devarim 62d. (— Note of the Rebbe).
11.The Rebbe notes that in the glosses of the Tzemach Tzedek to Eichah (p. 23), he cites this text as stating “to raise them from their descent” (rather than “from their exile”). That is to say, through Torah and mitzvot Jewish souls are raised up from their descent.
12.Shir HaShirim 1:2.
13.Shabbat 138b.
14.Tikkunei Zohar, Introduction, p. 17a.
15.The Rebbe quotes Iggeret HaKodesh, Epistle 32, wherein the Alter Rebbe says: “and the whole body is included in the right side.” This serves as an explanation, says the Rebbe, as to why the Alter Rebbe says “in particular, the practice of charity and lovingkindness.” They are singled out because “the whole body is included in the right side.”
16.The Rebbe explains that by using the term “actual embrace” the Alter Rebbe forestalls the following question: It was taught in ch. 4 that Torah study is also likened to an embrace from G‑d; what, then, is the distinctive merit of tzedakah? The Alter Rebbe therefore writes that tzedakah is not merely likened to an embrace: it is an “actual embrace.”
17.Shir HaShirim 2:6.
18.The Rebbe explains that by using the term “actual kisses” the Alter Rebbe anticipates the following question: The performance of mitzvot, too, is often likened to a kiss, as previously mentioned. He therefore writes “actual kisses”: Torah study is not merely likened to kisses, but constitutes “actual kisses.”
19.Yeshayahu 29:22.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Daily Mitzvah
N202, N203, N204
Negative Commandment 202 (Digest)
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
The 202nd prohibition is that a Nazirite is forbidden from drinking wine or any type of strong drink with a substantial amount1 of grape juice mixed in.
The source of this commandment is G‑d's statement,2 "He shall not drink any grape beverage (kol mishras anavim)."
The Torah was very strict with this law, prohibiting a case even when the wine, or strong drink with wine mixed in, has turned to vinegar. The source of this is G‑d's statement,3 "He may not even drink vinegar made from wine (chometz yayin) or vinegar made from a strong drink (chometz sheichar)."
This prohibition [of vinegar] does not count as a separate mitzvah. Had the verse said, "He may not drink wine (yayin) or vinegar from a strong drink (chometz sheichar)," then they would count as two mitzvos [since vinegar and wine are mentioned separately]. However, the verse [mentions them together, and] says, "He may not even drink vinegar made from wine (chometz yayin)." This phrase comes merely to extend the prohibition regarding wine [to include wine which has turned to vinegar, rather than creating a separate prohibition]. It is explained in tractate Nazir4 that the phrase5 "grape beverage" (mishras anavim) comes to prohibit the taste [of grapes] like it itself.6
The proof that they count as just one mitzvah is the law that a person who drank both wine and vinegar does not receive two sets of lashes, as explained below.7
The Nazirite receives lashes for drinking a revi'is8 of wine or vinegar.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Nazirus 5:4, where the Rambam defines this amount as approximately 1/6th.
2.Num. 6:3.
3.Ibid.
4.37a.
5.Num. ibid.
6.Therefore, water which has the taste of grapes (e.g. the grapes were soaked in the water and then removed) is prohibited as if it contained grape juice itself.
Evidently, the Rambam's intention in quoting this Talmudic passage is to show how far the prohibition is extended. Just as the prohibition of wine includes vinegar, so too, it includes the taste of grapes, even if the substance itself is not present.
7.P206.
8.Approx. 86 milliliters.
Negative Commandment 203 (Digest)
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
The 203rd prohibition is that a Nazirite is forbidden from eating grapes.
The source of this commandment is G‑d's statement,1 "He shall not eat any grapes."
If he eats a kezayis of them, his punishment is lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. ibid.
Negative Commandment 204 (Digest)
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
The 204th prohibition is that a Nazirite is forbidden from eating raisins.
The source of this commandment is G‑d's statement,1 "He shall not eat any raisins."
If he eats a kezayis of them, his punishment is lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. ibid.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
________________________________________
Rambam:• 1 Chapter: Mechirah - Chapter Six
Mechirah - Chapter Six
Halacha 1
Although produce cannot be used for chalifin, as explained, it can be acquired through chalifin like other movable property. With regard to a coin, by contrast, just as it cannot be used for chalifin, it cannot be acquired through chalifin. Thus, a coin cannot be acquired through a kinyan chalifin, and it cannot be used for a kinyan chalifin to acquire other articles.
Halacha 2
Slabs of gold and silver are regarded in the same way as pieces of raw iron or copper. They are like other movable property and can be acquired through chalifin and exchanged for each other, as has been explained.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.
Halacha 3
When does the above apply? When one is acquiring other movable property, servants or landed property with these coins. When, however, gold dinarim are being exchanged for silver coins, the gold coins are considered to be "produce." Similarly, copper coins are considered to be "produce" with regard to silver coins.
Halacha 4
What is implied? If a person gave a colleague a dinar of gold for 25 dinarim of silver, the owner of the gold acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague 25 silver dinarim, as he committed himself. If he committed himself to give new silver coins, he must give new ones; if he committed himself to give old coins, he must give old ones.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.
Halacha 5
Similarly, if a person gave a colleague 30 isar of copper for a dinar of silver, the owner of the copper acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague a silver dinar, as he committed himself. If he committed himself to give a new silver coin, he must give a new one; if he committed himself to give an old coin, he must give an old one.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.
Halacha 6
Similarly, bad coins that were disqualified by the ruling kingdom or municipal authorities, or dinarim that are not acceptable as legal tender in that country - i.e., coins that are not used for exchange unless they are changed for others, these are considered to be produce with regard to all matters.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.
Halacha 7
There is no way in which a person can acquire a coin that is not in his physical possession, except by virtue of his acquisition of landed property -e.g., a person will purchase land and by virtue of its acquisition also acquire coins, or he will rent the place where the coins are held. In these instances, once the purchaser acquires the land through the transfer of money, a legal document, manifestation of his ownership or a kinyan chalifin, he acquires the money.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.
Halacha 8
If three people the lender, the borrower and a third party (the intended recipient) are standing together and the lender tells the borrower, "Give the maneh that you owe me (whether an entrusted article or a loan) to so and so the third party," that third party acquires the manehin question. None of the three can retract. Our Sages described this law as a dictate whose reason cannot be explained. Therefore, one cannot derive any other precept from it.
Halacha 9
If Reuven owed Shimon 100 zuz and told Levi: "Give Shimon the 100 zuz that I owe him, and I will repay you," or "...I will make a reckoning with you"- although both Levi and Shimon agree, all three have the potential to retract.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.
Halacha 10
When a person sells a promissory note to a colleague or gives one to him as a gift, the physical transfer of the note does not bring about a transfer of the obligation it carries. For he transferred only the proof of the debt. And that proof is not something that can be grasped by the hand.
Halacha 11
How indeed can the promissory note be acquired? The seller must write to the purchaser: "Acquire the promissory note of so and so and all the obligations associated with it," and then give him the promissory note. Thus, the note is acquired through the writing and through being transferred.
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"
Halacha 12
The transfer of the ownership of promissory notes is a Rabbinical institution. According to Scriptural law, there is no way to acquire the proof of an obligation; only an actual object can be acquired. Therefore, a person who sells a promissory note to a colleague can still waive the debt .o Even his heir has the right to waive the debt.
Halacha 13
When a woman brings her husband a promissory note as part of her dowry, she cannot waive payment of it without his approval, because her domain has become his.
Halacha 14
When a person transfers ownership of even the smallest amount of property to a colleague and by virtue of its transfer also transfers the ownership of a promissory note, the purchaser acquires the note regardless of where it was located, although a written statement was not made and the document was not transferred to the purchaser.It appears to me that in this instance as well, the original creditor has the right to waive payment after selling it.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located. 15. The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.
Halacha 16
If, however, the giver told the agent: "Take possession of the field with the stipulation that you write the deed of title," even though the agent manifests ownership over the land on behalf of the recipient, the original owner can retract both with regard to the deed and with regard to the field until the deed of title reaches the hand of the recipient of the gift.
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Rambam:
• 3 Chapters: Nezirut - Chapter 3, Nezirut - Chapter 4, Nezirut - Chapter 5
Nezirut - Chapter 3
Halacha 1
If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.1 Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.2
Halacha 2
If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.
Halacha 3
If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.
Halacha 4
When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.3
Halacha 5
[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,4 [as evident from the fact that] he did not specify a time.
[Different rules apply if] he set out on the way. If it was less than a 30 day journey, he must uphold his nazirite vow for 30 days.5 If it was more than a 30 day journey, he must observe one nazirite vow for the duration of the days of the journey.6
Halacha 6
When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one7 until he concludes the amount of nazirite vows he took.
Halacha 7
When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,8 with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.
Halacha 8
When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.9 When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows.
If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.10
[If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.11
Halacha 9
[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.12 He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.13
Halacha 10
[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"14 and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices15 and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation.
[Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.16 And since the first vow was released, it is as if it did not exist initially.17
Halacha 11
When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,18 even though it is impossible for a person to live for a 1000 years.
Halacha 12
What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]19 with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,20 as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.21
When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.
Halacha 13
Samson was not a nazirite in a complete sense, for he never took a nazirite vow.22 It was merely that the angel caused him to be separated from impurity.23
What were the laws applying to him? He was forbidden to drink wine and cut his hair.24 He was, however, permitted to incur impurity due to contact with the dead.25 This concept is a halachah transmitted by the Oral Tradition.
Halacha 14
Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.26 He is, however, permitted to become impure because of contact with the dead.27
If one says: "My intent was to refer to another person whose name is [also] Samson," he is not a nazirite.28 When a person takes a nazirite vow like Samson's, he is not permitted to have it absolved, for Samson's nazirite vow was [binding] forever.29
Halacha 15
When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.30
Halacha 16
[The prophet] Samuel of Rama was a nazirite forever.31 Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.32
Halacha 17
When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.33
If he said: "I made this vow without any specific intent,"34 we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.35
Halacha 18
When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair36every 30 days and begin observing a second nazirite vow for 30 days, cut his hair37 and [continue this pattern] until he dies.38 Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.39 If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.
Halacha 19
When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"40 if he eats it, he is obligated to observe as many nazirite vows as he took.41 He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.
FOOTNOTES
1.Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition.
2.And 30 days can be considered "an excessively long and protracted time."
3.Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.
4.Which is 30 days as explained above.
5.For as above, there is no conception of observing a nazirite vow for a shorter time.
6.I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir 7a).
7.I.e., he is not considered a nazirite for life as mentioned in Halachah 12.
8.Hilchot Nedarim 9:1.
9.Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two.
10.Each of the extra statements is considered as adding a nazirite vow.
11.For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text of Nazir 7b. Nevertheless, they offer several possible resolutions to the issue.
12.The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir 20a and commentaries).
13.I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.
14.In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2).
15.See Chapter 8, Halachah 2.
16.In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second.
17.See Hilchot Sh'vuot 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.
18.The differences between these two categories are discussed in the following halachah.
The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted.
19.He should not, however, shave his head entirely.
20.As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1.
21.Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh).
22.Although the angel gave instructions (Judges 13:5): "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot, Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them.
23.See Judges 13:4.
24.As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb."
25.Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir 4b).
26.For Samson was not allowed to cut his hair at all, as indicated by the verse cited above.
27.This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir 1:2).
28.See Hilchot Nedarim 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was.
29.Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot 22a).
30.This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
31.Nazir 66a derives this concept through the principles of Biblical exegesis.
32.This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
33.See Halachah 1.
34.I.e., with the intent that my words be interpreted by the sages according to their principles.
35.For he did not specify a time at which point his vow is concluded. See Halachah 12.
36.And bring the required sacrifices.
37.And bring the required sacrifices.
38.For there are more hairs on one's head than 30 day periods in a person's life.
39.Because the second nazirite vow begins as soon as the first one is concluded.
40.I.e., he makes three successive vows concerning the same loaf of bread.
41.I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.
Nezirut - Chapter 4
Halacha 1
When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity1 on the thirty-first day.2 If he performed this shaving on the thirtieth day, he fulfills his obligation.3 If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.4
Halacha 2
When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day.5 If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth.6 If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.7
Halacha 3
When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me,"8 if he began9 observing his nazirite vow10 and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son.
[The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow.11 They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son.12
For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow?13 If there remained 30 days or more [from the days he was required to observe for] his nazirite vow14 after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.
Halacha 4
What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].
Halacha 5
What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.
Halacha 6
When a person says: "Behold I will be a nazirite15 after twenty days pass," and then says: "I am a nazirite beginning now for 100 days,"16 he should observe his nazirite vow for twenty days17 and interrupts [his counting].18 He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.
Halacha 7
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity,19 and count another 30 days. This is for the vow he took that would begin after 20 days.
One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving.20 Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.
Halacha 8
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.21
Halacha 9
Similarly, if one says: "Behold I will be a nazirite like Samson22 after twenty days pass," and then says: "I am a nazirite beginning now, he should not shave for the last nazirite vow he took.23
Halacha 10
When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.24
Halacha 11
[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David25 comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever.26 If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever.
[The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not.27 Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently.28 On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.
Halacha 12
When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity,29 he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes.30
Halacha 13
[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine.31 Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow.32 According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.
Halacha 14
What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.33
Halacha 15
When does the above apply? With regard to a nazirite vow for a short time.34 If, by contrast, he took a prolonged nazirite vow,35 it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.36
Halacha 16
Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.
Halacha 17
When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow.37
When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.38
FOOTNOTES
1.See Chapter 8, Halachah 1. As mentioned there, he also brings the appropriate sacrifices.
2.For unless he specifies otherwise, a nazirite vow must be upheld for 30 days.
3.This leniency is granted based on the principle that a portion of a day is considered as the entire day. Hence it is considered as if he observed his vow for 30 days (see Nazir 5b and notes).
4.Since he explicitly mentioned 30 days, we assume that he meant thirty complete days.
5.or the thirty-first day is considered as the first day of the second vow.
6.In this instance, the thirtieth day is considered as the first day of the second vow.
7.For a portion of the day is considered as the entire day.
8.I.e., he is vowing to observe two nazirite vows. One is unconditional and the other is dependent on whether or not a son is born to him.
9.The Radbaz emphasizes that these laws apply when he began observing his own nazirite vow before his son was born. If his son was born before he began observing his own nazirite vow, he may observe whichever vow he desires first.
10.I.e., the vow he took without making it conditional on the birth of a son.
11.As illustrated in the conclusion of the halachah.
12.Because he has already observed the rites marking the completion of the nazirite vow associated with his son.
According to the Rambam, in such an instance, the person's observance of the days of his vow that preceded the vow associated with his son is considered significant. The rationale is that if the observance of the vow associated with his son is considered significant, the days that preceded it are likewise significant. The Ra'avad differs and maintains that although the observance of the vow associated with his son is significant, none of the days associated with his own vow should be counted. For his own vow is an integral unit and should be considered as such.
13.I.e., in a situation where he does not become impure and must complete his own vow after completing the vow associated with the birth of his son. See the illustrations in the following halachot.
14.I.e., his own nazirite vow was prolonged, extending more than the required 30 days.
15.I.e., he takes an ordinary nazirite vow which extends 30 days.
16.And thus the two vows clash.
17.Thus he will have observed 20 of the 100 days of his longer vow.
18.He does not, however, perform a shaving or bring sacrifices.
19.Completing the observance of that vow.
20.Completing the observance of that vow.
21.Because it is superceded by the second vow which is binding for life. The observance of that vow prevents the observance of the original vow.
22.See Chapter 3, Halachot 13-14.
23.The rationale is that he is not allowed to shave because of his first vow. He must, however, observe the stringencies of an ordinary nazirite vow for the first 20 days and perhaps, even for the first 30 days (Radbaz).
24.For that day might be the day of his death in which instance retroactively the vow he took would take effect. See the notes to the following halachah.
25.I.e., the Mashiach.
26.For perhaps the Mashiach will come that day. As we say in the popular restatement of the Rambam's Thirteen Principles of Faith, "I await his coming every day."
27.The Rambam's ruling is based on Eruvin 43b. The Kessef Mishneh interprets the Rambam's understanding of that passage as follows: There is a question whether the prohibition against going beyond one's Sabbath boundaries (see Hilchot Shabbat, ch. 27) applies ten handbreadths above the ground or not. Thus there is a question whether Mashiach - who obviously will observe the Sabbath laws - can come on the Sabbath for that will require him descending from heaven and thus going beyond his Sabbath boundaries.
(Kin'at Eliyahu questions the entire issue, noting that according to the Rambam, Mashiach will be a flesh and blood human being who will "wage the wars of G-d... build the Temple" (see Hilchot Melachim 11:1). No where does the Rambam make mention of him descending from heaven.
28.Seemingly, every day, there is a question whether the Mashiach will come and hence, we should rule leniently every day. The Radbaz explains that since we are certain that it is possible for Mashiach to come that day, he must observe the nazirite restrictions. For if Mashiach would actually come that day, retroactively the vow he took would take effect.
29.As evident from Chapter 8, Halachah 5, more precisely, it is the nazirite's offering of his sacrifices and not his shaving which completes his nazirite vow.
30.Nazir 15a derives this concept from the exegesis of Numbers 6:6.
31.The laws mentioned here apply only to drinking wine. Shaving or becoming impure nullify his nazirite vow and require him to begin counting again anew. See Chapter 6, Halachot 1-3.
32.When these days are completed, according to Scriptural law, he is no longer obligated to observe his nazirite vow even though he did not observe it for the full amount of time that he vowed.
33.This is the punishment given for breaking a Rabbinic decree.
34.A nazirite vow of 30 days.
35.A vow for a longer period.
36.The sages pay no attention to him. Even if there is legitimate reason for him to ask for his vow to be released, his request is not heeded (Ra'avad).
37.For he has the right to nullify a nazirite vow which his wife takes (Chapter 2, Halachah 17).
38.For the impurity nullifies the observance of the nazirite vow entirely.
Nezirut - Chapter 5
Halacha 1
There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse],1 b) shaving [his hair],2and c) [partaking of] products of the vine. [This applies] both to the fruit3or the waste products of the fruit.4 Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah5 is an alcoholic beverage made from a mixture of wine.6
Halacha 2
What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drank revi'it7 of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a revi'it of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree.
Halacha 3
All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes].8
What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other9 until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a revi'it of a mixture of wine and vinegar.10
Halacha 4
A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes].11
What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs as is the law with regard to other prohibitions that are forbidden universally, as we explained in Hilchot Ma'achalot Assurot.12
Halacha 5
Similarly, if a person soaked his bread in wine and there was a revi'it of wine within k'dei [achilat] p'ras13 of the bread and he ate a p'ras [of the bread], he will have consumed a revi'it of wine.14 [Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake."15 This forbids an entity in which wine has been mixed and its flavor is the flavor of wine.16 [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods.17
Halacha 6
If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood.18
Halacha 7
If the mixture had the flavor of wine, but there is not a revi'it of wine within k'dei [achilat] p'ras, [the mixture] is prohibited according to Rabbinic decree, as we explained in Hilchot Ma'achalot Assurot.19 If [a nazirite] partakes of it, he is given stripes for rebellious conduct.
Halacha 8
When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice]20 - receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word"21 that applies to all vows.
Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word."
Halacha 9
When a nazirite drank a revi'it of wine and a revi'it of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar.22 Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently.
Halacha 10
When a nazirite is drinking wine for the entire day, even though he is liable in God's eyes23 for every revi'it, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained.24If he was given a warning for every revi'it, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [revi'it].25
According to Rabbinic decree, it is forbidden for a nazirite to abide amidst a gathering of people drinking wine. [Instead,] he should separate himself far from them, because they present a hurdle for him. Our Sages26 said: "Do not come close [even to] the area around the vineyard."27
Halacha 11
When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would.28 Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut29 and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes,30 because [cutting in this manner] is not [equivalent to shaving it] with a razor.
Halacha 12
If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes.31 He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow."
Halacha 13
When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair.
Halacha 14
When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any.32 He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes.33
Halacha 15
When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days,34 he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained,35 and for ritual impurity for which he is not required to shave.36
Halacha 16
[When a nazirite] becomes impure through contact with a human corpse many times, even though in God's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure].
Halacha 17
When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated.37
Halacha 18
When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet38 and a colleague came and opened the top of the chest with his consent,39 he is liable for two sets of lashes:40 one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [ibid.:7]: "He shall not become impure," for his impurity and his entry come about at the same time.41 If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure42 and he does not become liable for entering [the shelter] until his entire [body] enters.43
Halacha 19
When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally44 and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.45[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple.46
Halacha 20
[The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind.47 If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes.48
Why is the person who caused the nazirite to contract impurity not liable for lashes?49 Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity.50
Halacha 21
When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it."51 For he delayed the fulfillment of his nazirite vow in purity and performed a deed.52 Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it."53
From this we learn, that a nazirite who made himself impure receives four sets of lashes:
a) because of the prohibition: "He shall not become impure,"
b) because of the prohibition: "He shall not desecrate his word,"
c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.54
FOOTNOTES
1.See Halachah 15 and onward.
2.See Halachah 11.
3.Whether grapes or wine.
4.E.g., peels or pits. See the following halachah.
5.Numbers 6:3.
6.E.g., a brandy, vermouth, or the like.
7.I.e., a quarter of a larger measure called a log. A revi'it is 86 cc according to Shiurei Torah and 150 cc according to Chazon Ish.
8.This represents a contrast to other Torah prohibitions. As stated in Hilchot Ma'achalot Assurot 4:16, "when a person takes a small amount of fat, a small amount of blood, a small amount of the meat of a non-kosher animal, a small amount of the meat of a nevelah, a small amount of the meat of a non-kosher fish, a small amount of the meat of a non-kosher fowl, or the like from other prohibited substances, although he collects an olive-sized portion from the entire mixture and partakes of it, he is not liable for lashes."
9.He must, however, eat the olived-sized portion within the time it takes to eat three eggs, as explained in Hilchot Ma'achalot Assurot 14:8.
10.From the Rambam's wording, it appears that eating and drinking are not combined to reach a single measure.
11.This ruling is the subject of a difference of opinion among our Sages (Nazir 35b-37b). Although there is an opinion which maintains that with regard to a nazirite - in contrast to all the other prohibitions of the Torah - the permitted food should be counted as part of the forbidden measure, the Rambam does not accept this view as Halachah.
12.Hilchot Ma'achalot Assurot 15:3.
13.The measure described in the previous halachah.
14.See Hilchot Ma'achalot Assurot 14:9 where the Rambam states that to be liable for lashes, one must drink a prohibited substance in the time it takes to drink a revi'it. Here, however, he mentions the time it takes to eat k'dei achilat p'ras. It is possible to explain that here, the person is "eating" the wine, i.e., ingesting it as it is absorbed in solid food. Hence, he uses a measure of time that involves eating. In Hilchot Ma'achalot Assurot, he speaks about drinking. Hence, he uses a measure of time that involves drinking.
15.We have translated the verse according to its halachic interpretation. Its literal meaning is somewhat different.
16.Nazir 37a exemplifies this concept as follows: One soaked grapes in water and the flavor of the water became that of grape juice.
17.See Hilchot Ma'achalot Assurot 15:3.
18.I.e., as stated in Hilchot Ma'achalot Assurot 15:1-2, if a prohibited substance becomes mixed into another entity, its presence is nullified if there is so much of the permitted entity that the flavor of the prohibited substance cannot be detected. (When it is impossible to have someone taste the mixture, we require 60 times the amount of the forbidden substance.)
19.See Hilchot Ma'achalot Assurot 15:2-3. There the Rambam states that if there was less than an olive-sized portion of forbidden fat in a portion the size of three eggs, it is considered as if the substance of the prohibited substance is not present. Hence, according to Scriptural Law, there is no prohibition, even if the flavor of the forbidden fat is detectable.
The Ra'avad differs and quotes authorities who maintain that although lashes are not given in such an instance, the prohibition is of Scriptural origin.
20.The Rambam is indicating that grape juice and wine are governed by the same laws. Alternatively, that grapes and grape juice are not considered as part of the same prohibition.
21.See Hilchot Nedarim 1:5; see also Chapter 1, Halachah 2.
22.I.e., the verse uses vinegar as an adjective for wine and mentions only prohibition. Thus the prohibition is against drinking wine, even wine that has become vinegar. Even though two separate adjurations are mentioned in the prooftext, there is no separate prohibition for drinking vinegar from wine and vinegar from alcoholic beverages coming from wine, because the end product, vinegar, is the same in both instances.
The Ra'avad differs and maintains that there is a separate prohibition against drinking vinegar, just like there are separate prohibitions against eating grapes and eating raisins. See the gloss of the Radbaz for a discussion of this matter.
23.And God will mete out punishment to him for every violation [the Rambam's Commentary to the Mishnah (Nazir 6:4)].
24.See Halachah 8.
25.The warning causes every violation to be considered independently (Radbaz).
26.Avodah Zarah 59a.
27.For if he comes close, he might be tempted to partake of the grapes.
28.The prooftext cited below indicates that the hair must be removed as effectively as a razor does. It does not, however, indicate that only cutting it with a razor makes a person liable. Note the contrast to the prohibition against cutting the hairs of one's beard. As mentioned in Hilchot Avodat Kochavim 12:1, that prohibition applies only to removal of one's hair with a razor.
29.From a comparison to the laws governing the prohibition against shaving the corners of one's head (Ibid.:1), it would appear that the person whose hair is cut is not liable for lashes unless he assists the person doing the shaving by moving his head or the like. Otherwise, he will not performed a deed and one is liable for lashes only when his violation involves a deed.
30.Nor are the days of one's nazirite vow nullified by such an act (Nazir 39b).
31.The Radbaz explains the rationale for this leniency: When applying the potion, the person is not removing the hair with his own hands.
32.Even though he had no intention of removing hairs, were it impossible to scrape his head with his nails without removing hair, it would be forbidden for him, because doing so would be tantamount to willfully removing hairs, as the Rambam continues. Compare to Hilchot Shabbat 1:6.
33.For he did not intentionally remove the hairs (Kessef Mishneh). The Shiurei HaKorban explains that since these activities do not produce a razor-clean shave, he is not liable for the violation of a negative commandment. According to the Radbaz who maintains that such a commandment is in fact involved, the question arises: Since it is inevitable (a p'sik reishah) that the hairs will be removed, why is he not liable.
34.I.e., the ritual impurity incurred when he touches or carries a corpse or is located under the same covering as it.
35.See Chapter 7, where this subject is discussed in detail.
36.The Mishneh LiMelech and other commentaries question the Rambam's ruling, noting that in Hilchot Tumat Meit 3:3, he writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If the impurity does not stem from Scriptural Law, why is the nazirite punished by lashes?
The Ma'aseh Rokeach explains that there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. See also Chapter 7, Halachah 1, where this issue is discussed.
37.The Rambam's ruling can be explained based on the following concept: When a person is in contact with a corpse, a person he touches is impure for seven days. When, however, he is not in contact with a corpse, a person he touches is impure only until the evening.
Thus if he is in contact with a corpse, there is no difference halachically if he touches another corpse. If, however, he is not in contact with a corpse, it is halachically significant if he touches another corpse, because the impurity resulting from touching him is more severe. And since touching the corpse is halachically significant for others, it is also halachically significant for him. Hence he is liable for lashes for such contact.
38.I.e., while he is in a closed container, it is as if he is not under the same shelter as the corpse and he does not contract ritual impurity.
39.If the container is opened without his consent, he is not liable, for he is considered to have transgressed due to forces beyond his control. See Hilchot Evel 3:5.
40.For as mentioned in the mitzvot cited in the introduction to these halachot and in Chapter 1, Halachah 1, there are two prohibitions involved in this instance as the Rambam continues to explain.
41.The removal of the top of the container brings about his "entry" into the place where the corpse is located and, at that same time, he becomes impure.
42.See Hilchot Tuma'at Meit 1:11.
43.Compare to Hilchot Bi'at HaMikdash 3:18.
In this instance, since he is already ritually impure, the prohibition against entering a place of ritual impurity does not apply to him (Nazir 43a).
44.I.e., he was not aware that a corpse was located in this place or that it was a cemetery.
45.The commentaries question why the person is liable for lashes. Although he is performing a transgression by remaining in the cemetery, seemingly, the performance of that transgression does not involve a deed and hence, he should not be liable for lashes. The Lechem Mishneh explains that since he performed a deed when he entered in violation of the prohibition, he is liable when he remained afterwards in conscious violation of the prohibition. Others cite the gloss of the Maggid Mishneh to Hilchot Sechirut 13:2 which explains that whenever a transgression usually involves a deed - as a nazirite would usually perform a deed to contract ritual impurity - one is liable for lashes even when one violates the transgression without performing a deed. See also Hilchot Evel 3:4.
46.See Hilchot Bi'at HaMikdash 3:21-24.
47.See Hilchot Rotzeach 12:14 which interprets this as a general prohibition, warning a person against causing a colleague to transgress.
48.The nazirite is not liable because he did not transgress intentionally. The other person is not liable for the reasons the Rambam proceeds to explain.
49.See Hilchot Evel 3:5 which states that in a parallel situation when a person causes a priest to become ritually impure, the person who causes him to incur the impurity is indeed, liable. For it is the person who causes him to incur impurity who violates the prohibition. And similarly, one who shaves a nazirite's head is liable (Halachah 11).
50.See the gloss of the Radbaz to Hilchot Kilayim 10:31 which comments on the apparent contradiction between that halachah and the ruling here.
51.See Chapter 1, Halachah 4; Hilchot Arachin VaCharamim 1:1; Hilchot Ma'aseh HaKorbanot 14:13, with regard to the nature of this prohibition.
52.By incurring ritual impurity.
53.The commentaries question: Since he was in the cemetery at the time he took the vow, seemingly, his violation of the prohibition does not involve a deed. Generally, when a transgression does not involve a deed, lashes are not given. Why then is he liable? Among the resolutions offered is that failing to depart is also considered a deed (Tosafot, Nazir 17a).
54.See Halachah 18.
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Hayom Yom:
• Shabbat, Iyar 3, 5774 • May 3, 2014
Shabbat, Iyar 3, 18th day of the omer, 5703
Haftora: Vay'hi d'var...halidrosh ossi
Torah lessons: Chumash: K'doshim, Shevi'i with Rashi.
Tehillim: 18-22.
Tanya: Ch. 45. There is yet (p. 237)...explained elsewhere. (p. 239).
One should not drink water before havdala.
It is possible to utilize for G-d's service, according to Torah, all behavior-traits. This includes those traits that are unwholesome, and even those that are evil, as their names and descriptions indicate. For example, the tzadik Rabbi Meshulam Zusya of Anipoli, of blessed memory, learned a number of methods of serving G-d - from a thief: a) He works quietly without others knowing. b) He is ready to place himself in danger. c) The smallest detail is of great importance to him. d) He labors with great toil. e) Alacrity. f) He is confident and optimistic. g) If he did not succeed the first time, he tries again and again.
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Daily Thought:
Exploiting a Setback
Failure is wasted if you return only to the place you fell.
If your plans fail, think bigger, aim higher.
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