Fast of Gedaliah (postponed)
Today's Laws & Customs:
Fast Day
Mourning the killing of Gedaliah (see "Today in Jewish History"), we abstain from food and drink from dawn to nightfall; selichot prayers are included in the morning prayer.
Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below for today's three Psalms.
Chapter 97 Chapter 98 Chapter 99
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Today in Jewish History:
Assassination of Gedaliah (423 BCE)
Today is a fast day mourning the assassination of the Jewish royal Gedaliah ben Achikam, governor of the Land of Israel for a short period following the destruction of the First Temple. Gedaliah's killing spelled the end of the small remnant of a Jewish community that remained in the Holy Land after the destruction, which fled to Egypt. (According to many opinions, the assassination of Gedaliah actually occurred on Rosh Hashanah, but the commemoration of the event is postponed to the day after the festival; when the day after Rosh Hashanah is a Shabbat -- as it is this year -- the fast is postponed to Tishrei 4.)
Link: About Gedaliah
Assassination of Gedaliah (423 BCE)
Today is a fast day mourning the assassination of the Jewish royal Gedaliah ben Achikam, governor of the Land of Israel for a short period following the destruction of the First Temple. Gedaliah's killing spelled the end of the small remnant of a Jewish community that remained in the Holy Land after the destruction, which fled to Egypt. (According to many opinions, the assassination of Gedaliah actually occurred on Rosh Hashanah, but the commemoration of the event is postponed to the day after the festival; when the day after Rosh Hashanah is a Shabbat -- as it is this year -- the fast is postponed to Tishrei 4.)
Link: About Gedaliah
DAILY QUOTE:
Therefore man was created a single individual: to teach us that whoever destroys a single life, it is as if he destroyed the entire world; and whoever sustains a single life, it is as if he sustained the entire world(Talmud)DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Vezot Hab'rachah, 1st Portion (Deuteronomy 33:1-33:7) Rashi
• Chapter 33
1. And this is the blessing with which Moses, the man of God, blessed the children of Israel [just] before his death. א. וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ משֶׁה אִישׁ הָאֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ:
And this is the blessing… [just] before his death: Very close to the time of his death. — [see Sifrei 33: 1] “For, if not now, when?”
וזאת הברכה, לפני מותו: סמוך למיתתו שאם לא עכשיו אימתי:
2. He said: "The Lord came from Sinai and shone forth from Seir to them; He appeared from Mount Paran and came with some of the holy myriads; from His right hand was a fiery Law for them. ב. וַיֹּאמַר יְהֹוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ:
He said: The Lord came from Sinai: Moses initiated his blessing by praising the Omnipresent, and then he addressed the needs of Israel. — [Sifrei 33:2] The praise with which Moses commenced, mentions the merit of Israel. All this was a way of conciliation, as if to say, “These people are worthy that a blessing should rest upon them.”
ויאמר ה' מסיני בא: פתח תחלה בשבחו של מקום ואחר כך פתח בצרכיהם של ישראל. ובשבח שפתח בו יש בו הזכרת זכות לישראל וכל זה דרך ריצוי הוא, כלומר כדאי הם אלו שתחול עליהם ברכה:
came from Sinai: He came out toward them when they came to stand at the foot of the mountain, as a bridegroom goes forth to greet his bride, as it is said, “[And Moses brought the people forth] toward God” (Exod. 19:17). We learn from this, that God came out toward them (Mechilta 19:17).
מסיני בא: יצא לקראתם כשבאו להתיצב בתחתית ההר כחתן היוצא להקביל פני כלה, שנאמר (שמות יט, יז) לקראת האלהים, למדנו שיצא כנגדם:
and shone forth from Seir to them: [Why did He come from Seir?] Because God first offered the children of Esau [who dwelled in Seir] that they accept the Torah, but they did not want [to accept it].
וזרח משעיר למו: שפתח לבני עשו שיקבלו את התורה ולא רצו:
He appeared: to them [Israel]
הופיע: להם:
from Mount Paran: [Why did God then come from Paran?] Because He went there and offered the children of Ishmael [who dwelled in Paran] to accept the Torah, but they [also] did not want [to accept it]. — [A.Z. 2b]
מהר פארן: שהלך שם ופתח לבני ישמעאל שיקבלוה, ולא רצו:
and came: to Israel.
ואתה: לישראל
with some holy myriads: With God were only some of the myriads of His holy angels, but not all of them, nor [even] most of them. This is unlike the manner of a mortal, who displays all the splendor of his riches and his glory on his wedding day. — [Sifrei 33:2]
מרבבת קדש: ועמו מקצת רבבות מלאכי קדש, ולא כולם ולא רובם, ולא כדרך בשר ודם שמראה כל כבוד עשרו ותפארתו ביום חופתו:
a fiery law for them: It was originally written before God in [letters of] black fire upon [a background of] white fire. — [Tanchuma Bereishith 1] He gave it to them on tablets, inscribed, [as it were,] by His right hand [thus it is said here, “from His right hand”]. Another explanation of אֵשׁ דָּת : As the Targum renders it, that He gave it to them from amidst the fire.
אש דת: שהיתה כתובה מאז לפניו באש שחורה על גב אש לבנה, נתן להם בלוחות כתב יד ימינו. דבר אחר אש דת כתרגומו, שנתנה להם מתוך האש:
3. Indeed, You showed love for peoples; all his holy ones are in Your hand, for they let themselves be centered at Your feet, bearing Your utterances. ג. אַף חֹבֵב עַמִּים כָּל קְדשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:
Indeed, You showed love for peoples: [God] also displayed great affection to the tribes, each one of whom were known as a people, for only Benjamin was destined to be born when the Holy One, blessed is He, said to Jacob, “A nation and a multitude of nations shall come into existence from you” (Genesis 35:11). [Thus we see that Benjamin alone was called “a nation.” “A multitude of nations” refers to Ephraim and Manasseh. See Rashi on Gen. 35:11, 48:4.]- [Gen. Rabbah 82:4]
אף חבב עמים: גם חבה יתירה חבב את השבטים. כל אחד ואחד קרוי עם, שהרי בנימין לבדו היה עתיד להוולד כשאמר הקב"ה ליעקב (בראשית לה, יא) גוי וקהל גוים יהיה ממך:
all his holy ones are in Your hand: [This refers to] the souls of the righteous, which are hidden away with God, as it is said, “But my lord’s soul shall be bound up in the bundle of life, with the Lord, your God” (I Sam. 25:29). - [Sifrei 33:3]
כל קדשיו בידך: נפשות הצדיקים הגנוזות אתו, כענין שנאמר (שמואל א' כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך:
for they […] be centered at Your feet: And Israel is indeed worthy of this [privilege to have their souls hidden away with God], because they placed themselves right in the middle (תּוֹךְ) of the bottom of the mountain at Your feet [figuratively speaking] at Sinai. The word תֻּכּוּ is in the passive conjugation, which has the meaning: הִתְוַכּוּ, “They [allowed themselves] to be placed right in the middle (תּוֹךְ)” [of the underside of the mountain], between Your feet.
והם תכו לרגלך: והם ראוים לכך, שהרי תכו עצמן לתוך תחתית ההר לרגלך בסיני. תכו לשון פועלו, הותווכו לתוך מרגלותיך:
bearing Your utterances: They bore upon themselves the yoke of Your Torah. — [Sifrei 33:3]
ישא מדברתיך: נשאו עליהם עול תורתך:
Your Torah: Heb. מִדַּבְּרֹתֶיךָ. The mem in it [i.e., in this word] is somewhat of a root letter [rather than a prefix], as in “And he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7:89); and “And I heard what was being spoken (מִדַּבֵּר) to me” (Ezek. 2:2). This form is similar to מִתְדַּבֵּר אֵלַי, [speaking to Himself for me to hear, see Rashi on Num. 7:89]. This too, namely, the word מִדַּבְּרֹתֶיךָ, means: “what You were speaking to let me know what to tell the children of Israel.” Tes porparledurs in Old French. Onkelos, however, renders [the phrase יִשָּׂא מִדַּבְּרֹתֶיךָ as: “they traveled (יִשָּׂא like יִסַּע) according to Your commands (דַּבְּרֹתֶיךָ).” Thus, the mem is a servile prefix, with the meaning of מִן, from. [Thus, according to Onkelos, the word מִדַּבְּרֹתֶיךָ literally means, from Your utterances.] Another explanation [of this verse is as follows]: Indeed, You showed love for peoples — even when You displayed Your affection towards the nations of the world, showing them a smiling [friendly] face, and You delivered Israel into their hands,
מדברתיך: המ"ם בו קרוב ליסוד, כמו (במדבר ז, פט) וישמע את הקול מדבר אליו, (יחזקאל ב, ב) ואשמע את קול מדבר אלי, כמו מתדבר אלי, אף זה מדברותיך מה שהיית מדבר להשמיעני לאמר להם. טיי"ש פורפרלידורי"ש בלע"ז [דיבורך]. ואונקלוס תרגם שהיו נוסעים על פי דבריך, והמ"ם בו שמוש משמשת לשון מן. דבר אחר אף חבב עמים אף בשעת חבתם של אומות העולם שהראית להם פנים שוחקות ומסרת את ישראל בידם:
all his holy ones are in Your hand: All Israel’s righteous and good people clung to You; they did not turn away from You, and You guarded them. — [B.B. 8a)]
כל קדשיו בידך: כל צדיקיהם וטוביהם דבקו בך ולא משו מאחריך ואתה שומרם:
for they let themselves be centered at your feet: And they placed themselves right in the middle of, and entered beneath Your [protective] shadow;
והם תכו לרגלך: והם מתמצעים ומתכנסים לתחת צלך:
bearing your utterances: And they gladly accepted Your decrees and Your laws. — [see Tanchuma 5] And these were their words:
ישא מדברתיך: מקבלים גזרותיך ודתותיך בשמחה. ואלה דבריהם:
4. The Torah that Moses commanded us is a legacy for the congregation of Jacob. ד. תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב:
The Torah that Moses commanded us is a legacy for the congregation of Jacob: We have taken hold of it, and we will not forsake it!
תורה: אשר צוה לנו משה מורשה היא לקהלת יעקב, אחזנוה ולא נעזבנה:
5. And He was King in Jeshurun, whenever the sum total of the people were gathered, and the tribes of Israel were together, ה. וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:
And He was: i.e., the Holy One, blessed is He,
ויהי: הקב"ה:
was King in Jeshurun: i.e., the yoke of God’s sovereignty was always upon them.
בישרון מלך: תמיד עול מלכותו עליהם:
whenever the sum total of the people were gathered: At every gathering of רָאשֵׁי - meaning, whenever their number is gathered. רָאשֵׁי as in the verse,“When you take the count (רֹאשׁ) of the children of Israel” (Exod. 30:12). These people are worthy that I should bless them. Another explanation: When Israel is gathered together in a unified group, and there is peace among them, God is their King-but not when there is strife among them. — [Sifrei 33:5]
בהתאסף: בכל התאסף ראשי חשבון אסיפתם. ראשי, כמו (שמות ל, יב) כי תשא את ראש, ראויין אלו שאברכם. דבר אחר, בהתאסף, בהתאספם יחד באגודה אחת ושלום ביניהם הוא מלכם, ולא כשיש מחלוקת ביניהם:
6. May Reuben live and not die, and may his people be counted in the number. ו. יְחִי רְאוּבֵן וְאַל יָמֹת וִיהִי מְתָיו מִסְפָּר:
May Reuben live: in this world,
יחי ראובן: בעולם הזה:
and not die: in the world-to-come, that the incident involving Bilhah not be remembered against him. — [see Rashi Gen. 35:22; Sifrei 33:6]
ואל ימות: לעולם הבא, שלא יזכר לו מעשה בלהה:
and may his people be counted in the number: May Reuben be counted along with the enumeration of the rest of his brothers. This [matter, that the incident involving Bilhah should not exclude Reuben from being counted together with his brothers] is similar to what is said: “[And Reuben went] and lay with Bilhah… and Jacob’s sons were twelve” (Gen. 35:22), [indicating] that he was not excluded from the number [of Jacob’s sons, on account of this incident].
ויהי מתיו מספר: נמנין במנין שאר אחיו, דוגמא היא זו כענין שנאמר (בראשית לה, כב) וישכב את בלהה ויהיו בני יעקב שנים עשר, שלא יצא מן המנין:
7. May this [also be] for Judah." And he [Moses] said, "O Lord, hearken to Judah's voice and bring him to his people; may his hands do battle for him, and may You be a help against his adversaries." ז. וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהֹוָה קוֹל יְהוּדָה וְאֶל עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה:
May this [also be] for Judah: He juxtaposed Judah to Reuben, because they both confessed to the wrong they had done, as it is said, “that wise men have told… to them alone… and no stranger passed between them” (Job 15:18-19). [This verse alludes to the confession of Reuben and Judah (“that wise men have told”), and how they were consequently blessed here together (“them alone”); although Levi was next in line chronologically to Reuben, nevertheless here, in the context of this blessing, Levi did not come between them (“no stranger came between them”), but rather, he was blessed immediately afterwards (verses 8-11).]- [see Rashi, Job 15:19] Our Rabbis further explained that during the entire forty years that Israel was in the desert, Judah’s bones were rolling in his coffin, because of the excommunication which he had accepted upon himself [when he took responsibility for Benjamin], as it is said, “If I will not bring him to you… then I have sinned against you all of the days” (Gen. 43:9). [So], Moses said, “Who caused Reuben to [publicly] confess his sin? It was Judah…” (see Sotah 7b) [and thus, by placing Judah together with Reuben, Moses alluded to this merit of Judah, and, in effect, “May the Lord listen to Judah’s voice,” is a prayer that Judah’s bones would finally come to rest].
וזאת ליהודה: סמך יהודה לראובן, מפני ששניהם הודו על קלקול שבידם, שנאמר (איוב טו, יח - יט) אשר חכמים יגידו וגו' להם לבדם וגו' ולא עבר זר בתוכם. ועוד פירשו רבותינו, שכל ארבעים שנה שהיו ישראל במדבר היו עצמות יהודה מתגלגלים בארון מפני נדוי שקבל עליו, שנאמר (בראשית מד, לב) וחטאתי לאבי כל הימים, אמר משה מי גרם לראובן שיודה יהודה וכו':
O Lord, hearken to Judah’s voice: [I.e., Also, hear the prayer of Judah’s descendants:] The prayer of David and Solomon, and the prayer of Asa because of the Ethiopians, and that of Jehoshaphat on account of the Ammonites, and that of Hezekiah because of Sennacherib. — [see Sifrei 33:7]
שמע ה' קול יהודה: תפלת דוד ושלמה ואסא מפני הכושים, ויהושפט מפני העמונים, וחזקיה מפני סנחריב:
and bring him to his people: in peace, from war.
ואל עמו תביאנו: לשלום מפני המלחמה:
his hands will do battle for him: May his hands fight his battle (רִיבוֹ), and may they exact his vengeance.
ידיו רב לו: יריבו ריבו וינקמו נקמתו:
and may You be a help against his adversaries: [Moses here] was praying for [Judah’s descendant] Jehoshaphat, concerning the battle of Ramoth Gilead, [as Scripture states,] “Jehoshaphat cried out, and the Lord helped him (עֲזָרוֹ)” (II Chron. 18:31). Another explanation:
ועזר מצריו תהיה: על יהושפט התפלל על מלחמת רמות גלעד, (דה"ב יח, לא) ויזעק יהושפט וה' עזרו. דבר אחר ...
O Lord, hearken to Judah’s voice: Here, included within Judah’s blessing, Moses alluded to [and incorporated] a blessing for Simeon [the allusion being in the word שְׁמַע, the very root of שִׁמְעוֹן]. Also [in accordance with this incorporation of Simeon within Judah], when they divided Eretz Israel [among the tribes], Simeon received [his portion] out of the lot of Judah, as Scripture states, “Out of the lot of the children of Judah was the inheritance of the children of Simeon” (Josh. 19:9). - [Sifrei 33:7] Now why did Moses not devote a separate blessing for him? Because he held against him what he had done in Shittim [referring to the sin of Zimri the son of Salu, a leader of the tribe of Simeon (see Num. 25:1-14)]. So it is written in the Aggadah of Psalms. — [Shocher Tov 90]
שמע ה' קול יהודה: כאן רמז ברכה לשמעון מתוך ברכותיו של יהודה, ואף כשחלקו ארץ ישראל נטל שמעון מתוך גורלו של יהודה שנאמר (יהושע יט, ט) מחבל בני יהודה נחלת בני שמעון. ומפני מה לא ייחד לו ברכה בפני עצמו, שהיה בלבו עליו על מה שעשה בשטים, כן כתוב באגדת תהלים:
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Daily Tehillim: Psalms Chapters 23-28
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just deserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 97, 98 and 99.
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
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Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, 4 Tishrei 5775 • 28 September 2014
Iggeret HaKodesh, middle of Epistle 20
אמנם מודעת זאת שעיקר התהוות היש ודבר נפרד לגמרי, הוא ממלכות דאצילות
However, as is known, [any] yesh or entity that (in its own eyes) is utterly separate [from G dliness], comes into being principally through Malchut of Atzilut,
שנעשה עתיק דבריאה
which becomes the Atik of Beriah,
Atik is the element of delight (taanug) which is the innermost core of will (ratzon). Thus, Malchut of Atzilut becomes the delight and will that propel the World of Beriah into being. For it is Malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities, since only thus can sovereignty result.
כי אין מלך בלא עם וכו׳
for “There is no king without a nation” (am).
The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue this corresponds to the created beings in the World of Beriah which are distant from G dliness, unlike the beings in the World of Atzilut אצילות which are “close to Him” אצלו: they cleave to G d. It is thus to the creatures of the World of Beriah that the Divine attribute of Malchut (“sovereignty”) relates.
וגם ריבוי הנבראים והתחלקותן, שנבראו בכח האין סוף, יחיד ומיוחד בתכלית
Also, the multitude and the diversity of creatures, [though, paradoxically,] they were created by the power of the One and absolutely uncompounded Ein Sof,
הוא על ידי ריבוי האותיות היוצאין ממלכות, פי ה׳, וברוח פיו כל צבאם
derives from the multitude of letters that issue from Malchut, which is known as “the mouth of G d,” [as it is written],1 “[By the word of G d were the heavens made], and by the breath of His mouth, all their hosts.”
וה׳ מוצאות הפה הן מה׳ גבורות דנוקבא
The five organs of [Supernal] speech (corresponding to the five physical organs of speech) are of the five Gevurot of Nukva (lit., “the female [element],” i.e., Malchut).
ולזאת נקראת עלמא דאתגליא, כי בה נגלה כח אור אין סוף לברוא יש מאין, שלא על ידי עילה ועלול
[Malchut] is therefore called Alma deItgalya (“the Manifest World”), because through it is manifested the power of the [infinite] Ein Sof-light to create something out of nothing, without recourse to ilah and alul (cause and effect).
The progression from ilah to alul exists among created beings as well; the creation of yesh from ayin is in the hands of the Ein Sof alone. And it is Malchut of Atzilut that makes this power manifest.
אבל ט׳ ספירות הראשונות נאצלו בהשתלשלות עילה ועלול
However, the first nine Sefirot that precede Malchut emanated by the causal evolution of ilah and alul,
ואור האין סוף, הוא מלובש בחכמה לבדה
while the [infinite] Ein Sof-light is vested in Chochmah alone.
Chochmah derives from the Ein Sof in a manner that resembles the derivation of yesh from ayin, as in the verse,2 “Chochmah derives from ayin.” The Ein Sof thus vests itself in Chochmah (and through it, the Ein Sof-light illuminates the other Sefirot as well).
וזה שכתוב: נעוץ תחילתן בסופן
And this is the meaning of the statement in Sefer Yetzirah3 regarding the Ten Sefirot, “Their beginning is wedged in their end.”
In the scheme of the Sefirot, the very beginning (signifying a level that transcends even the “head”) is to be found in the culmination of the series to an even greater extent than in the head. The Sefirah of Chochmah is variously termed “the head” ראש and “the first” ראשית. (The phrase4 ראשית חכמה is usually understood to mean “the beginning of wisdom,” but can also mean “Chochmah is first.”) Malchut is the last of the Sefirot. The Sefirah of Keter, which transcends even the Sefirah of Chochmah, is termed the “beginning”.
This “beginning”, then, which is called Keter, is “wedged” and is even more to be found in the “end” (Malchut) than in the other Sefirot, even Chochmah.
כי כתר הוא ממוצע בין המאציל לנאצלים, ויש בו בחינה אחרונה של האין סוף
For Keter is the mediator between the [infinite] Emanator and the [finite] emanated beings, and the lowest level of the Ein Sof is comprised in it.
Every intermediary (such as, in our case, the Sefirah of Keter) must incorporate at least some aspect of both the levels that it seeks to bridge. The aspect of infinite light contained in Keter is the lowest degree of Ein Sof. This level is the “beginning”, that level of Ein Sof that is “wedged” in the Sefirah of Malchut, for, as mentioned earlier, it is Malchut that reveals the power of the Ein Sof to create yesh from ayin.
ולכן נקרא כתר מלכות, כי אין כתר אלא למלך
That is why [the Sefirah of Keter, meaning “crown”] is called Keter Malchut (“the Crown of Sovereignty”), as stated in the introductory passage to Tikkunei Zohar which begins with Patach Eliyahu: “Supernal Keter is Keter Malchut,” for a crown is only for a king; i.e., the prime function of the Sefirah of Keter is to draw down the [infinite] Ein Sof-light contained within it into the level of Malchut.
וגם כי בחינה אחרונה דאין סוף היא מלכות דאין סוף
Also, [Keter is called Keter Malchut] because the final level of the Ein Sof is the Malchut of Ein Sof.5
Thus, Keter itself possesses the quality of Malchut, for Malchut is the lowest level of the Ein Sof.
ולכן גם המלכות דאצילות נקרא כתר, ממטה למעלה
Consequently Malchut of Atzilut, too, is called Keter, [when the Sefirot are considered] in ascending order.
From this perspective, looking “upward”, Malchut (the lowest Sefirah) is termed Keter in relation to the higher Sefirot. This is so because Malchut is the prime receptor for the down-flow of Keter which then illuminates the higher Sefirot by means of or chozer (“reflected light”) — like a beam of light that travels earthward through space, strikes a surface, and rebounds with renewed intensity.
The above concerns the ability of Malchut to manifest the power of Ein Sof in creating yesh from ayin, and to enable created beings to perceive themselves as entities distinct from their Creator. For this very reason, however, this creative ability cannot be considered a revelatory aspect of the Ein Sof-light. Rather, it demonstrates its capacity to conceal.
The Alter Rebbe therefore now goes on to discuss ways in which Malchut serves to reveal this light. (Souls, for example, though Divine, descend nevertheless within the limitations of created beings.) By virtue of its revelatory aspect, Malchut is called Alma deItgalya (“the Manifest World”), for through the Sefirah of Malchut the Ein Sof-light is revealed within the worlds.
ומה גם כי בריאת הנשמות ממנה, להיות יש ודבר נפרד בפני עצמן בעולם הבריאה
This is especially so since through [Malchut] the creation of souls takes place, enabling them to be yesh and separate entities in the World of Beriah — and notwithstanding their becoming a yesh they still retain their aspect of G dliness.
While yet in Atzilut, souls have no sense of being a yesh, since they are entirely nullified to G dliness. Upon entering the World of Beriah, however, they perceive themselves as being distinct and substantive creatures. Notwithstanding this, they remain G dly entities and draw down G dliness within the worlds.
ונקרא בשם לידה, כקריעת ים סוף, דבעתיקא תליא
This [derivation of souls from Malchut] is termed leidah (“birth”), a process that requires the intervention of a higher power emanating from the Ein Sof, like the splitting of the Red Sea, which (as stated in the Zohar6) “depended on Atik.”
Atik (עתיק, related to נעתק, implying removal and separation from the created worlds) is the inner (i.e., higher) level of Keter, whose outer (i.e., lower) level is termed Arich. Atik is the final degree of the Ein Sof; Arich is the source and root of emanated beings.
The Kabbalah teaches that the birth of souls is comparable to the splitting of the Red Sea, and like it requires the power of the Ein Sof as found in Atik. The Alter Rebbe now explains that this infinite power is needed not only for the birth of souls but for their gestation as well.
וגם כל גידול הנשמות כל ז׳ חדשים, מזיווג של שמיני עצרת עד שביעי של פסח
Also, the whole growth of the souls, throughout the seven months from the union of Shmini Atzeret until the birth on the Seventh Day of Pesach,
It is taught in the Kabbalah7 that the union that “conceives” souls takes place on Shmini Atzeret, while the “birth” of souls takes place on the Seventh Day of Pesach, at the time of the crossing of the Red Sea.
הוא כמו גידול זו״נ בבטן אימא עילאה
resembles the growth of Zu’n — the Sefirot of Za and Malchut of Atzilut that were formerly concealed — in the womb of Imma Ilaah (“the Supernal Mother”), i.e., in the innermost degree of Binah of Atzilut.
שהוא על ידי אורות עליונים מאימא עילאה, ומלמעלה למעלה, עד אין סוף המתלבש בה כל ט׳ או ז׳ ירחי לידה
This takes place by means of the Supernal orot of Imma Ilaah, and of yet higher, as far as the Ein Sof which vests itself in it (i.e., in Binah) in order to bring about the growth of Zu’n throughout the nine or seven months of pregnancy.
Just as Zu’n of Atzilut is “delivered” from Binah of Atzilut, known as Imma Ilaah (“the Supernal Mother”), so too do souls gestate in Malchut, which is known as Imma Tataah (“the Nether Mother”), since Malchut incorporates within itself the Supernal orot of the Ein Sof.
וככה הוא בבריאת נשמות ומלאכים לעולם הבריאה
The same is true of the creation of the souls and angels in the World of Beriah: they, too, result from the Supernal orot of the Ein Sof that are drawn down into Malchut of Atzilut.
The Alter Rebbe now goes on to state that these Supernal orot of the Ein Sof that descend into Malchut of Atzilut not only make possible the birth and gestation, but are also responsible for the actual “conception”.
וגם כל עיקר ושרש הטיפה שמקבלת ומתעברת מז״א, הוא ממוחין דאבא ואמא
Also, the very essence and root of the “seminal drop” which [Malchut] receives and through which she is impregnated by Z’eir Anpin, derives from the Mochin of Abba and Imma (lit., the “father” and “mother”), i.e., Chochmah and Binah, respectively.
ובכל זיווג, נמשכת לאבא ואימא מאריך אנפין ועתיק יומין, ומלמעלה למעלה עד אין סוף
And with every conjunction of Chochmah and Binah which is intended to bring about a birth, there issues forth to Abba and Imma [the seminal drop] from Arich Anpin and Atik Yomin, and from even higher, up to the Ein Sof.
רק שהכל בהעלם במוחין עד לידת הנוקבא, הנשמות והמלאכים וההיכלות לעולם הבריאה
Everything is concealed, though, in the Mochin, until the Nukva gives birth to (i.e., until Malchut reveals) the souls and the angels and the Heichalot for the World of Beriah.
נמצא שזהו גילוי אור אין סוף ממש, על ידי העיבור והלידה
Hence, by means of the “gestation” and “birth”, there is truly a revelation of the [infinite] Ein Sof-light.
Not only is the infinite power of Ein Sof drawn down through Malchut to bring about yesh: in addition, the Ein Sof-light is actually revealed by means of the “gestation” and “birth” of souls. By virtue of this role Malchut is termed Alma deItgalya, in addition to its function in drawing down the power of G dliness in a concealed manner within creation.
FOOTNOTES
1. Tehillim 33:6.
2. Iyov 28:12.
3. 1:7.
4. Tehillim 111:10.
5. Note of the Rebbe: “Cf. the Note [of the Alter Rebbe] in ch. 52 of Part I [of Tanya]; also p. קלא, ע״ב [i.e., p. 262 of the standard Hebrew text].”
6. II, 52b.
7. See Likkutei Torah, Parshat Tzav, p. 16b, and sources listed there.
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Rambam:
Daily Mitzvah N299, P202, P203, N270 Sefer Hamitzvot
Today's Mitzvah
Sunayt, 4 Tishrei 5775 • 28 September 2014
Daily Mitzvah N299, P202, P203, N270 Sefer Hamitzvot
Today's Mitzvah
Sunayt, 4 Tishrei 5775 • 28 September 2014
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Misleading Advice
Misleading Advice
Negative Commandment 299
Translated by Berel Bell
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
FOOTNOTES
1.Lev. 19:14.
2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.
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Positive Commandment 202
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Unloading the Burden from a Tired Animal
Positive Commandment 202
Translated by Berel Bell
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3
FOOTNOTES
1.Ex. 23:5.
2.See N270, below.
3.32a.
Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Reloading an Animal whose Burden has Fallen
Positive Commandment 203
Translated by Berel Bell
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.
The source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."
In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
FOOTNOTES
1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.
2.P202 above.
3.Deut. 22:4.
4.32a.
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Negative Commandment 270
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Misleading Advice
Misleading Advice
Negative Commandment 299
Translated by Berel Bell
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
FOOTNOTES
1.Lev. 19:14.
2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.
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Positive Commandment 202
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Unloading the Burden from a Tired Animal
Positive Commandment 202
Translated by Berel Bell
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3
FOOTNOTES
1.Ex. 23:5.
2.See N270, below.
3.32a.
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Positive Commandment 203Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Reloading an Animal whose Burden has Fallen
Positive Commandment 203
Translated by Berel Bell
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.
The source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."
In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
FOOTNOTES
1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.
2.P202 above.
3.Deut. 22:4.
4.32a.
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Negative Commandment 270
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
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Rambam:
• 1 Chapter a Day: Sanhedrin veha`Onashin haMesurin lahem - Chapter 4Sanhedrin veha`Onashin haMesurin lahem - Chapter 4
Halacha 1
At least one of the members of the Supreme Sanhedrin, a minor Sanhedrin, or a court of three must have received semichah (ordination) from a teacher who himself had been given semichah.
Our teacher, Moses ordained Joshua by placing his hands upon him, as Numbers 27:23 states: "And he placed his hands upon him and commanded him." Similarly, Moses ordained the 70 judges and the Divine presence rested upon them. Those elders ordained others, and the others still others in later generations. This tradition continued until the Talmudic era, when the Sages had received ordination one from the other in a chain extending back to the court of Joshua, and to the court of Moses.
A person who is ordained by the nasi and one ordained by another ordained judge have the same status, even if that ordained judge never served in a Sanhedrin.
Halacha 2
How is the practice of semichah practiced for all time? The person conveying ordination does not rest his hands on the elder's head. Instead, he is addressed by the title of Rabbi and is told: "You are ordained and you have the authority to render judgment, even in cases involving financial penalties.
Halacha 3
The semichah which ordains elders as judges may be conveyed only by three individuals. One of the three must have received semichah from others as explained.
Halacha 4
The term Elohim can be applied only to a court which received semichah in Eretz Yisrael alone . They are wise men who are fit to render judgment who were scrutinized by a court within Eretz Yisrael which appointed them and conveyed semichah upon them.
Halacha 5
At first, whoever, had received semichah would convey semichah on his students. Afterwards, as an expression of honor to Hillel, the elder, the Sages ordained that semichah would not be conveyed upon anyone unless license had been granted by the nasi.
They also ordained that the nasi should not convey semichah unless he is accompanied by the av beit din, and that the av beit din should not convey semichah unless he was accompanied by the nasi. The other elders could convey semichah themselves after receiving license from the nasi, provided they were accompanied by two others. For semichah cannot be conveyed by less than three judges.
Halacha 6
Semichah may not be conveyed upon elders in the diaspora even if the judges conveying semichah received semichah in Eretz Yisrael. Even if the judges conveying semichah were in Eretz Yisrael and the elders to receive semichah were in the diaspora, they should not convey semichah. Needless to say, this applies if the judges conveying semichah were in the diaspora and the elders to receive semichah were in Eretz Yisrael.
If both of them were in Eretz Yisrael, semichah may be conveyed even though the recipients are not in the same place as those conveying semichah. Instead, the judges conveying semichah send to the elder or write to him that he has been given semichah and that he has permission to adjudicate cases involving financial penalties.
This is acceptable, because both of them are located in Eretz Yisrael. The entire area of Eretz Yisrael which the Jews who left Egypt took possession of is fit to have semichah conveyed within it.
Halacha 7
Judges who themselves were granted semichah may convey semichah on many individuals - even 100 - at one time. King David once conveyed semichah on 30,000 individuals on one day.
Halacha 8
Such judges may appoint whoever they desire for particular matters, provided he is fit to adjudicate all matters.
What is implied? A court has the authority to give semichah to a remarkable judge who is fit to issue rulings with regard to the entire Torah and limit his authority to the adjudication of financial matters, but not to what is forbidden and permitted. Conversely, they may grant him authority with regard to what is forbidden and permitted, but not to adjudicate cases involving financial matters. Or they may give him license with regard to adjudicate both such manners, but not laws involving financial penalties, or to rule with regard to financial penalties, but not to rule that a blemish disqualifies a firstborn animal. Or they may give him license merely to absolve vows, to judge stains, or to rule only within other similarly limited parameters.
Halacha 9
Similarly, the judges conveying semichah have permission to give the person receiving semichah license to judge only for a specific time, telling him: "You have permission to judge or issue rulings until the nasi arrives here," or "...as long as you are together with us in this city," or to issue other similar restrictions.
Halacha 10
When a sage of remarkable knowledge is blind in one eye, he is not given semichah with regard to matters of financial law although he may adjudicate such cases. The rationale is that he is not fit to judge all matters. Similar principles apply in all analogous situations.
Halacha 11
If there was only one judge in Eretz Yisrael who possessed semichah, he should call two other judges to sit with him and they should convey semichah on 70 judges at one time or one after the other. Afterwards, he and these 70 should join together to make up the Supreme Sanhedrin and grant semichah to others to make up other courts.
It appears to me that if all the all the wise men in Eretz Yisrael agree to appoint judges and convey semichah upon them, the semichah is binding and these judges may adjudicate cases involving financial penalties and convey semichah upon others.
If so, why did the Sages suffer anguish over the institution of semichah, so that the judgment of cases involving financial penalties would not be nullified among the Jewish people? Because the Jewish people were dispersed, and it is impossible that all could agree. If, by contrast, there was a person who had received semichah from a person who had received semichah, he does not require the consent of all others. Instead, he may adjudicate cases involving financial penalties for everyone, for he received semichah from a court.
The question whether semichah can be renewed requires resolution.
Halacha 12
When a court received semichah in Eretz Yisrael and then departed to the diaspora, they may judge cases involving financial penalties in the diaspora in the same manner as they judge such cases in Eretz Yisrael. For the Sanhedrin exercises judicial authority in Eretz Yisrael and in the diaspora, provided the judges have received semichah in Eretz Yisrael.
Halacha 13
The exiliarchs in Babylon function instead of the kings. They have the authority to impose their rule over the Jewish people in all places and to judge them whether they consent or not. This is derived from Genesis 49:10: "The staff will not depart from Judah" - this refers to the exiliarchs of Babylon.
Halacha 14
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the exiliarch has the authority to act as a judge throughout the entire world, whether in Eretz Yisrael or in the diaspora. Even though either or both of the litigants do not desire to argue the case before him, they are required to do so despite the fact that he does not have the authority to adjudicate cases involving financial penalties.
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the court in Eretz Yisrael has the authority to act as a judge throughout Eretz Yisrael and in the cities which are located on its boundaries even though the litigants do not desire to argue the case before him. In the diaspora, by contrast, the license granted him does not afford him the authority to compel the litigants to appear before him. Although he has the sanction to adjudicate cases involving financial penalties in the diaspora, he may adjudicate such cases only when the litigants consent for him to judge. He does not have the authority to compel the litigants to accept his rulings unless he is granted such authority by the exiliarch.
Halacha 15
When a person is not fit to act as a judge because he is not knowledgeable or because he lacks proper character and an exiliarch transgressed and granted him authority or the court erred and granted him authority, the authority granted him is of no consequence unless he is fit. To cite a parallel: When a person consecrates an animal with a physical blemish to be sacrificed on the altar, the holiness does not encompass it.
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Rambam:
• 3 Chapters a Day: Rotseah uShmirat Nefesh - Chapter Eleven, Rotseah uShmirat Nefesh - Chapter Twelve, Rotseah uShmirat Nefesh - Chapter Thirteen
Rotseah uShmirat Nefesh - Chapter Eleven
Halacha 1
It is a positive commandment for a man to build a guardrail for his roof, as Deuteronomy 22:8 says: "And you shall make a guardrail for your roof."
This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.
Halacha 2
A house owned by two partners requires a guardrail. As can be inferred from Deuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.
If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.
If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.
Halacha 3
The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.
A guardrail must be a partition strong enough to enable a person to lean on it without falling.
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.
Halacha 4
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."
Halacha 5
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.
Halacha 6
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.
Halacha 7
These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.
Halacha 8
When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.
The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.
Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.
Halacha 9
The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.
Halacha 10
The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.
Halacha 11
When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.
For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.
Halacha 12
The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.
Halacha 13
The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.
When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.
If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.
Halacha 14
When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.
An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.
Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.
Halacha 15
Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.
Halacha 16
When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.
Rotseah uShmirat Nefesh - Chapter Twelve
Halacha 1
When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.
For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered taref because its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.
How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.
Halacha 2
Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.
Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.
Halacha 3
When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.
A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.
Halacha 4
It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.
Halacha 5
Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."
A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.
Halacha 6
Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.
Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.
Halacha 7
Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.
If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.
Halacha 8
If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."
Halacha 9
It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.
It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.
Halacha 10
It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.
Halacha 11
It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.
It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.
Halacha 12
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.
Halacha 13
Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.
Halacha 14
Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.
Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.
Halacha 15
It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."
Rotseah uShmirat Nefesh - Chapter Thirteen
Halacha 1
When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.
This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."
Halacha 2
One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, as Deuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.
If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."
Halacha 3
When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.
Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.
Halacha 4
This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.
If he is pious and goes beyond the measure of the law, even if he is a great nasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.
Halacha 5
If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.
For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.
Halacha 6
When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5 states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."
How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.
Halacha 7
It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.
Halacha 8
If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.
If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."
If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.
Halacha 9
The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.
Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.
When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.
Halacha 10
When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.
Halacha 11
If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.
If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.
if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.
Halacha 12
Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.
What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.
If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."
Halacha 13
When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.
When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.
Halacha 14
The enemy mentioned in the Torah is not a gentile, but rather a Jew.
One might ask: How is it possible for one Jew to hate another? Is it not written Leviticus 19:17: "Do not hate your brother in your heart"?
Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.
Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'
Blessed be God who grants assistance.
With the help of the Almighty, the eleventh book has been completed.
The number of chapters in this book are 62.
Hilchot Nizkei Mammon has 14 chapters.
Hilchot Geneivah has 9 chapters.
Hilchot Gezelah Va'Avedah has 18 chapters.
Hilchot Chovel UMazik has 8 chapters.
Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.
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Hayom Yom:
Sunday, 4 Tishrei 5775 • 28 September 2014
"Today's Day"
Sunday, Tishrei 4, 5704
Postponed* Fast of Gedalia. Avinu malkeinu (p. 277). S'lichot.
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 23-28. Also 97-99.
Tanya: However, it is (p. 503) ...of the En Sof. (p. 505).
A resume of my father's explanation of the first method (of teshuva, see above):
T: Tamim..., "Be sincere with G-d."1 This represents the avoda of teshuva that comes through sincerity. Sincerity, or "wholeness," takes any number of forms and has many levels. In reference to teshuva the highest form is wholeness of heart - called "earnestness"; as Torah says of Avraham, "you found his heart faithful2 before You."3
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
*. The fast of Gedalia is observed on the day after Rosh Hashana, except when that day is Shabbat. Then the fast is held on Sunday.
1. Devarim 18:13.
2. I.e. "whole."
3. Nechemya 9:8.
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Daily Thought:
The CaptiveSunday, Tishrei 4, 5704
Postponed* Fast of Gedalia. Avinu malkeinu (p. 277). S'lichot.
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 23-28. Also 97-99.
Tanya: However, it is (p. 503) ...of the En Sof. (p. 505).
A resume of my father's explanation of the first method (of teshuva, see above):
T: Tamim..., "Be sincere with G-d."1 This represents the avoda of teshuva that comes through sincerity. Sincerity, or "wholeness," takes any number of forms and has many levels. In reference to teshuva the highest form is wholeness of heart - called "earnestness"; as Torah says of Avraham, "you found his heart faithful2 before You."3
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
*. The fast of Gedalia is observed on the day after Rosh Hashana, except when that day is Shabbat. Then the fast is held on Sunday.
1. Devarim 18:13.
2. I.e. "whole."
3. Nechemya 9:8.
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Daily Thought:
He does not want to be in that place. He feels himself a captive of his own desires; now a prisoner incapable of escape. Deep within him is the scream of a woman raped in the forest, screaming as she is violated, yet hopeless that anyone can save her.
On occasion, he breaks free of the clutches of his captor, perhaps for a day, a week, maybe even an entire year—and then he is back again, and all seems futile.
It is never futile. The One who made him knows the struggle he fights. That brief victory, as fleeting as it may have been, is more precious to his Creator than the deeds of the most righteous. A precious soul has returned to Him, if even for a moment. And it returned because the soul, at its essence, is only good.
If only he would know that delight of his Creator, nothing could stop him. He would overcome all bounds and never fall back again. Because his Creator’s delight would become his delight, and the two would bond in an inseparable bond.
For in truth, they were always so bonded, only now it is no longer from afar.(Maamar Ani L’dodi 5726.)
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