Torah Reading
Ha'Azinu (Devarim/Deuteronomy 32:1Give ear, O Shomayim, and I will speak; and hear, O Ha’Aretz, the words of my mouth.
2 My teaching shall drop as the matar, my speech shall distil as the tal, as the small rain upon the tender herb, and as the showers upon the esev;
3 Because I will publish the Shem of Hashem; ascribe ye greatness unto Eloheinu.
4 He is the Tzur, His po’al is tamim; for all His ways are mishpat; El Emunah and without avel (iniquity), tzaddik and yashar is He.
5 They have corrupted themselves, their mum is not His; the defect is in His banim; a dor ikesh u’petaltol (a perverse and crooked generation).
6 Do ye thus repay Hashem, O foolish people without chacham? Is not He Avicha that hath bought thee? Hath He not made thee, and established thee?
7 Remember the yemot olam, consider shenot dor v’dor: ask Avicha, and he will show thee; thy zekenim, and they will tell thee.
8 When HaElyon divided to the Goyim their nachalah, when He separated the Bnei Adam, He set the gevulot (borders) of the people according to the number of the Bnei Yisroel.
9 For Hashem’s chelek is His people; Ya’akov is the chevel (allotment) of His nachalah.
10 He found him in an eretz midbar, and in a barren and howling wilderness; He encircled him, He granted him discernment, He preserved him as the pupil of His eye.
11 As a nesher stirreth up her ken (nest), fluttereth over her young, spreadeth her wings, taketh them up, beareth them on her wings,
12 So Hashem alone did lead him, and there was no el nekhar (strange g-d) with him.
13 He made him ride on the high places of Eretz, that he might eat the tenuvot sadeh (increase of the fields); and He made to suckle him devash out of the rock, and shemen out of the flinty rock;
14 Butter of cattle, and cholov tzon, with fat of lambs, and rams of the breed of Bashan, and goats, with chittah (wheat) as fat as kidneys; and thou didst drink the pure dahm of the grape.
15 But Yeshurun grew fat, and kicked; thou art grown fat, thou art grown thick, thou art covered with fatness; then he forsook G-d which made him, and lightly esteemed the Tzur of his Yeshuah (Salvation).
16 They provoked Him to jealousy with zarim (foreign g-ds), with to’evot (abominations) provoked they Him to anger.
17 They sacrificed unto shedim (demons), not to G-d; to elohim whom they knew not, to chadashim (new g-ds), new arrivals, whom Avoteichem feared not.
18 Of the Tzur that fathered thee thou art unmindful, and hast forgotten El that formed thee.
19 And when Hashem saw it, He spurned them, because of the provoking of His banim, and of His banot.
20 And He said, I will hide My face from them, I will see what their end shall be; for they are a very perverse generation, banim in whom is no faithfulness.
21 They have moved Me to jealousy with that which is lo El (not G-d), they have provoked Me to anger with their vanities; and I will move them to jealousy with those which are lo Am (a nonpeople); I will provoke them to anger with a goy naval (foolish, senseless nation) [Ro 10:19].
22 For an eish is kindled in Mine anger, and shall burn unto the lowest Sheol, and shall devour Eretz and her increase, and set on fire the foundations of harim.
23 I will heap disasters upon them; I will spend Mine khitzim (arrows) upon them.
24 They shall be burned with hunger, and devoured with burning heat, and with bitter destruction; I will also send the teeth of beasts upon them, with the venom of serpents of the aphar (dust).
25 The cherev without, and terror within, shall destroy both the bochur and the betulah, the suckling also with the man of gray hairs.
26 I said, I will dash them in pieces, I would make the remembrance of them to cease from among men;
27 Were it not that I feared the wrath of the enemy, lest their adversaries should misinterpret, and lest they should say, Our hand is triumphant, and Hashem hath not done all this.
28 For they are a goy (nation) void of sense, neither is there any seichel in them.
29 O that they were wise, that they had seichel, that they would consider their acharit (latter end, future)!
30 How should echad chase an elef (thousand), and shnayim (two) put ten thousand to flight, except their tzur had sold them, and Hashem had shut them up?
31 For their tzur is not like Tzureinu, even our enemies themselves being conceders.
32 For their gefen is of the gefen of Sodom, and of the fields of Amora (Gomorrah); their grapes are grapes of poison, their clusters are bitter;
33 Their yayin is the venom of serpents, and the deadly poison of asps.
34 Is not this laid up in store with Me, and sealed up among My otzrot (treasures)?
35 To Me belongeth nakam (vengeance) and recompence; their foot shall slip in due time; for the Yom of their calamity is at hand, and the things that shall come upon them make haste.
36 For Hashem shall judge His people, and relent for His avadim, when He seeth that their power is gone, and there is none left, slave or free.
37 And He shall say, Where are their elohim, their tzur in whom they trusted,
38 Which did eat the fat of their zevakhim (sacrifices), and drank the yayin of their nesakhim (drink offerings)? Let them rise up and help you, and be your shelter.
39 See now that I, even I, am He, and there is no elohim besides Me: I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of My hand.
40 For I lift up My hand to Shomayim, and say, Chai Anochi L’Olam (I live forever).
41 If I sharpen My glittering cherev, and Mine hand take hold on mishpat; I will render nakam (vengeance) to Mine enemies, and will reward them that hate Me.
42 I will make Mine khitzim (arrows) drunk with dahm, and My cherev shall devour basar; and that with the dahm of the slain and of the captives, from the head of leaders of the foe.
43 Rejoice, O ye Goyim, with His people: for He will avenge the dahm of His avadim, and will render nakam (vengeance) to His adversaries, and will make kapporah for the land of His people.
44 And Moshe came and spoke kol divre hashirah in the hearing of the people, he, and Hoshea ben Nun.
45 And Moshe made an end of speaking all these devarim to kol Yisroel;
46 And he said unto them, Set your hearts unto all the devarim which I testify among you today, which ye shall command your banim to be shomer to do, kol divrei hatorah hazot.
47 For it is not an idle thing for you; because it is Chayyeichem (your life); and through this thing ye shall prolong your yamim in ha’adamah, whither ye go over Yarden to possess it.
48 And Hashem spoke unto Moshe that very same day, saying,
49 Get thee up into this mountain range Avarim, unto Mt Nevo, which is in Eretz Moav, that is opposite Yericho; and view Eretz Kena’an, which I give unto the Bnei Yisroel for a possession;
50 And in the mount whither thou goest up ye will die, and be gathered unto thy people; as Aharon thy brother died in Mt Hor, and was gathered unto his people;
51 Because you trespassed against Me among the Bnei Yisroel at the waters of Merivat Kadesh, in the midbar of Tzin; because lo kiddashtem (not ye upheld as holy) Me in the midst of the Bnei Yisroel.
52 Therefore from a distance thou shalt see ha’aretz; but thou shalt not enter thither into ha’aretz which I give the Bnei Yisroel.)
Today's Laws & Customs:
• 10 DAYS OF REPENTANCE; SHABBAT SHUVAH
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." It is thus a most auspicious time to rectify the failings and missed opportunities of the past and positively influence the coming year. Psalm 130 and other special inserts and additions are included in our daily prayers during these days.
The Shabbat between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah, "Shabbat of Return." The name derives from the Haftarah (reading from the prophets) for this Shabbat, which opens with the words (Hosea 14:2), "Return O Israel unto the L-rd your G-d..." According to master Kabbalist Rabbi Isaac Luria ("Ari"), the seven days between Rosh Hashanah and Yom Kippur (which will always include one Sunday, one Monday, etc.) correspond to the seven days of the week. The Sunday between Rosh Hashanah and Yom Kippur includes within itself all Sundays of the year; the Monday embodies all Mondays, and so on. Shabbat Shuvah is thus the archetypal Shabbat -- the juncture in time at which we are empowered to influence every Shabbat of our year.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Today in Jewish History:
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." It is thus a most auspicious time to rectify the failings and missed opportunities of the past and positively influence the coming year. Psalm 130 and other special inserts and additions are included in our daily prayers during these days.
The Shabbat between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah, "Shabbat of Return." The name derives from the Haftarah (reading from the prophets) for this Shabbat, which opens with the words (Hosea 14:2), "Return O Israel unto the L-rd your G-d..." According to master Kabbalist Rabbi Isaac Luria ("Ari"), the seven days between Rosh Hashanah and Yom Kippur (which will always include one Sunday, one Monday, etc.) correspond to the seven days of the week. The Sunday between Rosh Hashanah and Yom Kippur includes within itself all Sundays of the year; the Monday embodies all Mondays, and so on. Shabbat Shuvah is thus the archetypal Shabbat -- the juncture in time at which we are empowered to influence every Shabbat of our year.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Today in Jewish History:
• PASSING OF REBBETZIN DEVORAH LEAH (1792)
Rebbetzin Devorah Leah, daughter of Rabbi Schneur Zalman of Liadi and mother of Rabbi Menachem Mendel of Lubavitch (the "Tzemach Tzedek"), passed away on this date just three days after her young son's third birthday. Click here to read more about this.
DAILY QUOTE:
DAILY STUDY:Rebbetzin Devorah Leah, daughter of Rabbi Schneur Zalman of Liadi and mother of Rabbi Menachem Mendel of Lubavitch (the "Tzemach Tzedek"), passed away on this date just three days after her young son's third birthday. Click here to read more about this.
DAILY QUOTE:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Ha'Azinu, 7th Portion Deuteronomy 32:44-32:52 with Rashi
• Chapter 32
44. And Moses came and spoke all the words of this song into the ears of the people he and Hoshea the son of Nun. מד. וַיָּבֹא משֶׁה וַיְדַבֵּר אֶת כָּל דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּאָזְנֵי הָעָם הוּא וְהוֹשֵׁעַ בִּן נוּן:
He and Hoshea the son of Nun: It was the Sabbath upon which there were two leaders [because the office was being transferred to Joshua, i.e.,] authority was taken from one and given to the other. — [Sotah 13b] Moses appointed a meturgeman [literally, an interpreter, here a spokesman] for Joshua, [to relay to the public what Joshua said,] so that Joshua could expound [on the Torah] in Moses’ lifetime, so that Israel would not say [to Joshua], “During your teacher’s lifetime you did not dare to raise your head!” - [Sifrei 31:1] And why does Scripture here call him Hoshea [for his name had long since been changed to Joshua (see Numb. 13:16). To imply [lit., to say] that Joshua did not become haughty, for although he was given high status, he humbled himself as he was at the beginning [when he was still called Hoshea]. — [Sifrei 32:44]
הוא והושע בן נון: שבת של דיוזגי היתה, נטלה רשות מזה ונתנה לזה, העמיד לו משה מתורגמן ליהושע, שיהא דורש בחייו, כדי שלא יאמרו ישראל בחיי רבך לא היה לך להרים ראש. ולמה קוראו כאן הושע, לומר שלא זחה דעתו עליו, שאף על פי שנתנה לו גדולה, השפיל עצמו כאשר מתחלתו:
45. And Moses finished speaking all these words to all Israel. מה. וַיְכַל משֶׁה לְדַבֵּר אֶת כָּל הַדְּבָרִים הָאֵלֶּה אֶל כָּל יִשְׂרָאֵל:
46. And he said to them, "Set your hearts to all of the words which I bear witness for you this day, so that you may command your children to observe to do all the words of this Torah. מו. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:
Set your hearts: A person must direct his eyes, his heart, and his ears to the words of the Torah, for Scripture states (Ezek. 40: 4),“Son of man, see with your eyes, and listen with your ears, and set your heart [upon all that I show you]” [namely, the plan of the Holy Temple]. Now, here, we have an inference from major to minor: If in the case of the plan of the Holy Temple, which is visible to the eyes and which is measured with a measuring-rod, a person must direct his eyes, ears, and heart to understand, how much more so must he do so to understand the words of the Torah, which are likened to “mountains suspended by a hair” [i.e., numerous laws derived from a single word of the Torah]?!- [Sifrei 32:45]
שימו לבבכם: צריך אדם שיהיו עיניו ולבו ואזניו מכוונים לדברי תורה, וכן הוא אומר (יחזקאל מ, ד) בן אדם ראה בעיניך ובאזניך שמע ושים לבך וגו', הרי דברים קל וחומר, ומה תבנית הבית שהוא נראה לעינים ונמדד בקנה צריך אדם שיהיו עיניו ואזניו ולבו מכוונים להבין, דברי תורה שהן כהררין התלויין בשערה על אחת כמה וכמה:
47. For it is not an empty thing for you, for it is your life, and through this thing, you will lengthen your days upon the land to which you are crossing over the Jordan, to possess it." מז. כִּי לֹא דָבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ:
For it is not an empty thing for you: You do not labor over it in vain, for a great reward is contingent upon it, for “it is your life” [that is, the reward is life itself]. Another explanation: There is not one empty [i.e., superfluous] word in the Torah which, if properly expounded upon, will not have a reward attached to it. You must know this, for [as an illustration:] our Rabbis teach, Scripture states, “And Lotan’s sister was Timna” (Gen. 36:22). [What, one might ask, is the purpose of telling us this? Furthermore, an earlier verse states,] “and Timna was a concubine [to Eliphaz the son of Esau]” (Gen. 36:12). [Is it necessary for the Torah to state this at all? But our Rabbis explain, as follows:] Because Timna said,“If I am unworthy to become Eliphaz’s wife, I hope, at least, to become his concubine!” So why does Scripture enter into all these details [of her birth and marriage]? To teach us the greatness of Abraham, that rulers and kings yearned to cleave to his seed. [Lotan was a prince of Seir; thus the verse tells us that Timna was of noble ancestry; and yet, she preferred to be a mere concubine to Eliphaz, Abraham’s great grandson, rather than become a princess in her own nation.]- [Sifrei 32:46]
כי לא דבר רק הוא מכם: לא לחנם אתם יגעים בה, כי הרבה שכר תלוי בה, כי הוא חייכם. דבר אחר אין לך דבר ריקן בתורה שאם תדרשנו שאין בו מתן שכר, תדע לך שכן אמרו (בראשית לו, כב) ואחות לוטן תמנע, (שם לו, יב) ותמנע היתה פלגש וגו' לפי שאמרה איני כדאי להיות לו לאשה הלואי ואהיה פילגשו, וכל כך למה, להודיע שבחו של אברהם שהיו שלטונים ומלכים מתאוים להדבק בזרעו:
48. And the Lord spoke to Moses on that very day, saying, מח. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּעֶצֶם הַיּוֹם הַזֶּה לֵאמֹר:
And the Lord spoke to Moses on that very day: Heb. בְּעֶצֶם הַיּוֹם הַזֶּה. In three places Scripture employs the phrase: בְּעֶצֶם הַיּוֹם הַזֶּה [which has the meaning, “at the strongest light of the day”]. First, regarding Noah, Scripture states,“On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה) Noah entered [… the ark]” (Gen. 7:13), which means in the glare of full daylight. Noah’s contemporaries said: “We swear by such and such, that if we notice him about to enter the ark, we will not let him proceed! Moreover, we will take axes and hatchets and split open the ark!” So the Holy One, Blessed is He, said: “I will have Noah enter at midday, and let anyone who has the power to prevent it, come and prevent it!” Second, regarding Egypt, Scripture states, “On that very day, the Lord brought [the children of Israel] out [of the land of Egypt]” (Exod. 12:51). The Egyptians said: “We swear by such and such, that if we notice them about to leave, we will stop them! And not only that, but we will take swords and other weapons, and kill them!” So, the Holy One, Blessed is He, said: “I will bring them out in the middle of the day, and let anyone who has power to prevent it, come and prevent it!” Likewise here, regarding Moses’ death, Scripture states,“on that very day (בְּעֶצֶם הַיּוֹם הַזֶּה) .” The children of Israel said, “We swear by such and such, that if we notice Moses [ascending the mountain to die], we will not let him do so! The man who brought us out of Egypt, divided the Red Sea for us, brought the manna down for us, made flocks of quails fly over to us, brought up the well for us, and gave us the Torah-we will not let him!” Thereupon, the Holy One, Blessed is He, said: “I will have Moses ascend the mountain [to his resting place] in the middle of the day!” - [Sifrei 32:47]
וידבר ה' אל משה בעצם היום הזה: בשלשה מקומות נאמר בעצם היום הזה, נאמר בנח (שם ז, יג) בעצם היום הזה בא נח וגו', במראית אורו של יום, לפי שהיו בני דורו אומרים בכך וכך אם אנו מרגישין בו אין אנו מניחין אותו ליכנס בתיבה, ולא עוד אלא אנו נוטלין כשילין וקרדומות ומבקעין את התיבה. אמר הקב"ה הריני מכניסו בחצי היום, וכל מי שיש בידו כח למחות יבא וימחה. במצרים נאמר (שמות יב, נא) בעצם היום הזה הוציא ה', לפי שהיו מצרים אומרים בכך וכך אם אנו מרגישין בהם אין אנו מניחים אותם לצאת, ולא עוד אלא אנו נוטלין סייפות וכלי זיין והורגין בהם. אמר הקב"ה הריני מוציאן בחצי היום וכל מי שיש בו כח למחות יבא וימחה. אף כאן במיתתו של משה נאמר בעצם היום הזה, לפי שהיו ישראל אומרים בכך וכך אם אנו מרגישין בו אין אנו מניחין אותו, אדם שהוציאנו ממצרים וקרע לנו את הים והוריד לנו את המן והגיז לנו את השליו והעלה לנו את הבאר ונתן לנו את התורה אין אנו מניחין אותו. אמר הקב"ה הריני מכניסו בחצי היום וכו':
49. Go up this Mount Avarim [to] Mount Nebo, which is in the land of Moab, that is facing Jericho, and see the Land of Canaan, which I am giving to the children of Israel as a possession, מט. עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ אֲשֶׁר בְּאֶרֶץ מוֹאָב אֲשֶׁר עַל פְּנֵי יְרֵחוֹ וּרְאֵה אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל לַאֲחֻזָּה:
50. And die on the mountain upon which you are climbing and be gathered to your people, just as your brother Aaron died on Mount Hor and was gathered to his people. נ. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל עַמֶּיךָ כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל עַמָּיו:
Just as your brother Aaron died: [God said to Moses:] “Die with the same death that you witnessed and longed for, that Moses removed Aaron’s first [i.e., upper] garment and dressed Eleazar [Aaron’s son] with it. Then, Moses did the same with the second garment, and the third. Aaron then saw his son in his glory [of his new office]. Moses then said to him: ”Aaron my brother! Go up onto the couch,“ and Aaron went up. ”Stretch out your hands,“ and Aaron stretched [out his hands]. ”Stretch out your legs,“ and Aaron stretched [out his legs]. ”Close your eyes,“ and Aaron closed [his eyes]; ”Close your mouth,“ and Aaron closed [his mouth], and he passed away. Thereupon, Moses said, ”Fortunate is the one who dies a death like this!" - [Sifrei 32:49]
כאשר מת אהרן אחיך: באותה מיתה שראית וחמדת אותה, שהפשיט משה את אהרן בגד ראשון והלבישו לאלעזר וכן שני וכן שלישי וראה בנו בכבודו. אמר לו משה אהרן אחי עלה למטה, ועלה. פשוט ידיך, ופשט. פשוט רגליך, ופשט. עצום עיניך, ועצם. קמוץ פיך, וקמץ והלך לו. אמר משה אשרי מי שמת במיתה זו:
51. Because you betrayed Me in the midst of the children of Israel at the waters of Merivath Kadesh, [in] the desert of Zin, [and] because you did not sanctify Me in the midst of the children of Israel. נא. עַל אֲשֶׁר מְעַלְתֶּם בִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בְּמֵי מְרִיבַת קָדֵשׁ מִדְבַּר צִן עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם אוֹתִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
Because you betrayed Me: You caused the people to rebel against Me.
על אשר מעלתם בי: גרמתם למעול בי:
because you did not sanctify Me: [Says God to Israel:] You caused Me not to be sanctified [see Yalkut , end of Ha’azinu]: I said to you “Speak to the rock” [to provide you with water in the desert (see Num. 20:8)], but instead, they hit the rock, and so, they had to hit it twice [in order to extract water]. Had they, however, spoken to it [as I told them], so that the rock would have given forth water without being hit, the Name of Heaven would have been sanctified, for the Israelites would have said,"If the rock, which is subject neither to reward nor punishment, for if it acts meritoriously [i.e., fulfills God’s will,] it receives no reward, and if it sins [i.e., not fulfilling God’s will,] it is not punished, and yet [without any of these incentives] the rock fulfills the command of its Creator [by producing water when spoken to], how much more so should we [who do have the incentives of reward and punishment fulfill our Creator’s will]!
על אשר לא קדשתם אותי: גרמתם לי שלא אתקדש אמרתי לכם (במדבר כ, ח) ודברתם אל הסלע והם הכוהו והוצרכו להכותו פעמים ואילו דברו עמו ונתן מימיו בלא הכאה היה מתקדש שם שמים, שהיו ישראל אומרים ומה הסלע הזה שאינו לשכר ולא לפורענות אם זכה אין לו מתן שכר ואם חטא אינו לוקה כך מקיים מצות בוראו אנו לא כל שכן:
52. For from afar, you will see the land, but you will not come there, to the land I am giving the children of Israel. נב. כִּי מִנֶּגֶד תִּרְאֶה אֶת הָאָרֶץ וְשָׁמָּה לֹא תָבוֹא אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל:
from afar: Heb. כִּי מִנֶּגֶד from afar.
כי מנגד: מרחוק:
you will see [the Land]: For if you do not see the Land now, you will no longer see it in your lifetime.
תראה וגו': כי אם לא תראנה עכשיו לא תראנה עוד בחייך:
but you will not come there: But I know that the Land is dear to you. That is why I say to you,“Go up [the mountain] and see [it]!”
ושמה לא תבוא: וידעתי כי חביבה היא לך על כן אני אומר לך עלה וראה:
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Daily Tehillim: Psalms Chapters 18 - 22
• 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 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.
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.
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 94, 95 and 96.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
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Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 3 Tishrei 5775 • 27 September 2014
Iggeret HaKodesh, middle of Epistle 20
אך נשמות המלאכים, שיצאו מזיווג הנשיקין
By contrast, the souls of the angels that emerged by the zivug neshikin (lit., “the union of kissing”), i.e., by the more ethereal manner of union of the Sefirot, whence spiritual entities emanate such as the souls of angels,
וכן נשמות האדם, שיצאו מזיווג דזו״נ דאצילות
and also the souls of man that emerged by the union of zu’n1 of Atzilut — the union of Z’eir Anpin and Malchut of Atzilut,
This form of union is termed zivug gufani (lit., “a ‘physical’ union”), relative to zivug neshikin. From this form of union there derives the birth of souls that become enclothed in actual physical bodies. In the state in which they exist in Atzilut, however, these souls, —
קודם שירדו לבריאה, יצירה, עשיה
before their descent to Beriah, Yetzirah and Asiyah,
אינן בכלל יש ודבר נפרד בפני עצמו
are not counted as created substantiality (yesh) and as [instances of] a distinct and independent entity.
אלא הן מעין בחינת אלקות, בצמצום עצום
Rather, they resemble the category of G dliness in intense contraction, to the point of being on the level of a Neshamah.
וכעין הכלים דיו״ד ספירות דאצילות, שהן בבחינת גבול
They are like the kelim of the Ten Sefirot of Atzilut which (though they are Divinity) are by nature finite,
על ידי צמצום אור האין סוף, הוא הקו המלובש בנפש רוח ונשמה שלהם
on account of the contraction of the [infinite] Ein Sof-light, viz., the Kav that is vested in their Nefesh-Ruach-Neshamah,
The restricted diffusion of the Kav that descends into the kelim lacks the infinite degree of Ein Sof illumination that constitutes the essence of the Kav. It is this contraction that makes it possible for the kelim of the Sefirot to exist in a mode of limitation, even though their union with the orot and their nullification to the orot lends them the characteristics of Divinity, as mentioned above. And in a similar state are the souls of Atzilut as still found within Atzilut.
However, with regard to the contraction of the Kav that is vested within them, the Alter Rebbe goes on to state that this is not merely a tzimtzum, a contraction involving a diminishment of the G dly illumination. Rather, —
וכמו צמצום הראשון, להיות חלל וכו׳
just like the original tzimtzum that occurred in the [infinite] Ein Sof-light, a tzimtzum of such intensity that it was able to bring about a void — a “space” — for the existence of worlds, and so on.
This original tzimtzum, unlike all subsequent tzimtzumim, involved much more than a mere diminishment of the intensity of Divine illumination: it involved the removal of the light. The tzimtzum of the Kav which enables it to be vested within the Nefesh-Ruach-Neshamah of the Sefirot is similar to this original tzimtzum.
What has been said above refers to souls of Atzilut as they still find themselves within Atzilut, before they are vested within bodies. While in that lofty world they share the characteristics of Divinity, and are not detached entities.
The Alter Rebbe now says that even after their descent into this lowly world, the souls of the early tzaddikim did not undergo a change: they did not become sundered from G dliness.
(ואף גם לאחר שירדו הנפש רוח ונשמה דאצילות לעולם הזה לצדיקים הראשונים, אפשר שלא נשתנה מהותן, להיות דבר נפרד מאלקות
(2And even after the Nefesh-Ruach-Neshamah of Atzilut descended to this world to the first tzaddikim, it is possible that their essence did not change to become entities distinct from Divinity: they remained on the same level as they had been while still in Atzilut.
ולכן היו מסתלקות כשרצו לחטוא, בטרם יחטאו
That is why they withdrew [from their bodies] (i.e., they died) when they sought to sin, before they sinned.
This follows the teaching in Tikkunei Zohar,3 that a soul of the level of Atzilut departs from the body before the person sins. In this spirit, too, that source interprets the verse,4 “Your sins have separated between yourselves and your G d”: Sins cause a cleavage between a soul and its G dliness (i.e., the soul’s level of Atzilut which is an aspect of G dliness), for sin causes the soul-level that derives from Atzilut to withdraw.
וקרוב לומר שגם האלפים ורבבות עלמין דיתבא בגולגלתא דאריך אנפין וזעיר אנפין
It is reasonable to assume that also5 the thousands and myriads of worlds that are in the Gulgalta of Arich Anpin and Z’eir Anpin (abbreviated in the original Hebrew text as א״א and ז״א, respectively), as stated in the Kabbalah,6
אינן עלמין ממש, כעין ההיכלות דאצילות, ובחינת יש
are not really worlds, like the Heichalot of Atzilut, and a form of yesh,
אלא כעין נשמות המלאכים שיצאו מזיווג הנשיקין
but are like the souls of the angels that emerged from the zivug neshikin, which, as mentioned earlier, are not in the category of yesh as are the Heichalot or bodies of the angels,
ונקראו עלמין לגבי בחינת הגולגלתא ודיקנא
and are called “worlds” relative to the rank of the Gulgalta and Dikna.)
אך אינן אלקות ממש, לברוא יש מאין
They (the angels and souls of Atzilut) are not, however, actual Divinity, and as such able to create substantiality ex nihilo,7
The ability to create ex nihilo is exclusive to the Ein Sof. Since the kelim of the Sefirot of Atzilut are utterly united with the [infinite] Ein Sof-light, they are able to serve as conduits for the creation of yesh from ayin. The angels and souls of Atzilut, however, are not actual Divinity, and are thus unable to serve in this way, —
מאחר שכבר יצאו ונפרדו מהכלים דיו״ד ספירות, שבהן מלובש הקו מאור אין סוף
because they already emerged and became separated from the kelim of the Ten Sefirot of Atzilut within which the Kav of the [infinite] Ein Sof-light is vested.
שהאור הוא כעין המאור, הוא מהותו ועצמותו של המאציל, ברוך הוא
For the light is like its source, the luminary, i.e., the very core and Essence of the blessed Emanator,
שמציאותו הוא מעצמותו, ואינו עלול מאיזה עילה שקדמה לו, חס ושלום
Whose Being is of His Essence — His is an essential form of being; He is not, heaven forfend, brought into being by some other ilah (cause) preceding Himself.
An antecedent state of non-existence could not possibly apply to G d’s existence, which is an essential form of existence.
ולכן הוא לבדו, בכחו ויכלתו לברוא יש מאין ואפס המוחלט ממש
It is therefore in His power and ability alone to create something (yesh) out of absolute naught (ayin) and nothingness,
G d is able to create substance (yesh) not only from the degree of ayin that merely lacks existence, but from “absolute naught and nothingness” — from an ayin that is the very antithesis of yesh, of substantial existence.
בלי שום עילה וסיבה אחרת קודמת ליש הזה
without this yesh having any other cause and reason preceding it.
The G dly life-force, the ayin, that creates the yesh, is the exact opposite of the yesh that it creates. As such, it is not a cause or reason that relates to or serves as a precursor of the yesh that is created by it; as ayin it is the very antithesis of yesh.
This is why creation can only result from the kelim of the Sefirot of Atzilut within which is vested the [infinite] Ein Sof-light, for they are actual Divinity. However, as pointed out above, angels and souls of Atzilut that have already emerged and become separated from the kelim cannot possibly act as conduits for the creation of yesh from ayin, inasmuch as they themselves are not actual Divinity.
The Alter Rebbe now anticipates the following question: Since only the Ein Sof can create yesh from ayin, what need is there for the kelim of the Sefirot?
He goes on to answer that the kelim “enable” the Ein Sof to create a finite yesh: since the Ein Sof is infinite, the beings that result from it would also be limitless — if not for the kelim of the Ten Sefirot of Atzilut.
וכדי שיהיה היש הזה, הנברא בכח האין סוף, בעל גבול ומדה, נתלבש אור אין סוף בכלים דיו״ד ספירות דאצילות
In order that this yesh, created by the [infinite] power of the Ein Sof, should have a limit and measure, the [infinite] Ein Sof-light was vested in the kelim of the Ten Sefirot of Atzilut — for the kelim are limited, inasmuch as they divide into the distinct categories of Chochmah, Chesed, and the like,
ומתייחד בתוכן בתכלית היחוד, עד דאיהו וגרמוהי חד
and it becomes united within them so absolutely that “He (the Ein Sof-light) and His causations (the kelim of the Sefirot) are One,”
לברוא בהן ועל ידן ברואים בעלי גבול ותכלית
so that [He can] create with and through them creatures that have limitation and finitude.
ובפרט על ידי התלבשותן בבריאה, יצירה, עשיה
This is especially the case through their investment (i.e., the investment of the kelim of Atzilut) in Beriah, Yetzirah and Asiyah, for this adds immeasurably to the finitude and corporeality of the resultant created beings.
***
As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all Ten Sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective yeshut of created beings — their self-perception as entities distinct and separate from their Creator — derives principally from the Sefirah of Malchut (in the World of Atzilut). For the very notion of Malchut (“sovereignty”) can apply only to individuals who are separate from the king who rules over them, and who nonetheless nullify their will to his.
This is in keeping with the axiom,8 “There is no king without a nation.” The Hebrew for “people” עם is etymologically related to the word omemut, as in the expression gechalim omemot, signifying embers whose fire has been dimmed. In this spirit, am implies a populace which is far removed from the king’s qualities and from his company. By contrast, the inherent closeness of a father and child makes it impossible for the father to reign over his child. Sovereignty is possible only over strangers, over those who are distant from their king.
It is for this reason that the Sefirah of Malchut creates beings that sense themselves to be separate from G dliness, for only over them is it possible for Malchut to reign — so that these distinct and separate created beings should, by dint of their own spiritual service, nullify themselves to G d’s will.
FOOTNOTES
1. In the Hebrew text, the letters זו״נ are an abbreviation for ז״א (itself an abbreviation for זעיר אנפין, representing the six “male” middot) and נוקבא (the “female” or recipient element, viz., the Sefirah of Malchut).
2. Parentheses are in the original text.
3. Tikkun 70 (p. 124a).
4. Yeshayahu 49:2.
5. The Rebbe here refers the reader to an explanation of the Tzemach Tzedek in Or HaTorah, Shmot, p. 199, which may be summarized as follows: The “thousands and myriads of worlds” alludes not to actual worlds, but to extremely rarefied spiritual degrees (“letters”) that descend into Asiyah and result in the creation of actual worlds. Hence, the above statement of the Alter Rebbe (“the thousands...yesh”) means that “The created beings that came about from the ‘letters’ are indeed separate entities, while the ‘letters’ themselves are Divinity; they are termed `worlds’ only in relation to Gulgalta; i.e., they are `letters’ that have previously been drawn forth to serve as a source and root for the creation of worlds....”
6. Cf. Zohar III, 128b.
7. Cf. Or HaTorah, loc. cit.
8. Bachaye, Vayeishev 38:30, et al.; Shaar HaYichud VehaEmunah, ch. 7.
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Rambam:
Daily Mitzvah P181, N309, N298, P184 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 3 Tishrei 5775 • 27 September 2014
Daily Mitzvah P181, N309, N298, P184 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 3 Tishrei 5775 • 27 September 2014
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 181
The Decapitated Calf
"If one is found slain in the land"—Deuteronomy 21:1.
If the corpse of a murdered individual is found lying in the field, and the killer remains unknown, the courts must decapitate a calf [as per the procedure described in the Book of Deuteronomy].
The Decapitated Calf
Positive Commandment 181
Translated by Berel Bell
The 181st mitzvah is that we are commanded regarding the eglah arufah (calf that is decapitated), in a case where a murder victim is found in a field and we don't know who the murderer was.
The source of this commandment is G‑d's statement1 (exalted be He), "When a corpse is found fallen in the field...." This is the law of eglah arufah.
The details of this mitzvah are explained in the last chapter of tractate Sotah.
FOOTNOTES
1.Deut. 21:1.
Working the Land near "the Stream of the Decapitated Calf"
"Which shall neither be plowed nor sown"—Deuteronomy 21:4.
It is forbidden to sow or otherwise work the land [surrounding] the stream upon which the calf was decapitated.
Working the Land near "the Stream of the Decapitated Calf"
Negative Commandment 309
Translated by Berel Bell
The 309th prohibition is that we are forbidden from sowing or working [the land around1] the 'strong river' where the calf is decapitated.2
The source of this prohibition is G‑d's statement,3 "[The elders of that city shall bring the calf to a swiftly flowing stream, the land around which] must never be worked or sown."
The punishment for this prohibition is lashes. In the enumeration of transgressions which are punished by lashes in tractate Makkos, our Sages said, "But you omitted one who sows the land around the 'strong river' — which is prohibited by the verse, 'It must never be worked or sown!' " This shows that there is one prohibition4 and that it is punishable by lashes.
The details of this mitzvah are explained in the end of tractate Sotah.
FOOTNOTES
1.See sources quoted in Kaplan, The Living Torah.
2.In the case of an unsolved murder (see P181 above).
3.Deut. 21:4.
4.Because otherwise it would have been mentioned that there is one set of lashes for working the land and another set for sowing the land.
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Negative Commandment 298
Removing Hazards
"You shall not bring blood upon your house"—Deuteronomy 22:8.
We must not leave unattended hazards and pitfalls in our cities and homes.
Removing Hazards
Negative Commandment 298
Translated by Berel Bell
The 298th prohibition is that we are forbidden from leaving obstacles or dangerous objects in our land and in our houses, in order not to endanger people.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place blood2 in your house."
In the words of the Sifri, "The phrase 'You must place a guard-rail' constitutes a positive commandment;3 and the phrase 'Do not place blood' constitutes a prohibition."
The details of this mitzvah are explained in the beginning of tractate Shekalim in the Jerusalem Talmud and in a number of passages in Seder Nezikin.4
FOOTNOTES
1.Deut. 22:8.
2.I.e. allow a dangerous situation to remain.
3.See P184 below.
4.See Bava Kama 15b, 46a, 51a.
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Positive Commandment 184
Removing Sources of Danger from our Property
"You shall place a guard-rail around your roof"—Deuteronomy 22:81.
We are commanded to remove all dangers and hazards from our property. This includes constructing protective guardrails on the perimeters of roofs and wells, so that no one falls from them or in them. The same applies to all areas of potential danger—we must fix them so that they don't pose any danger.
Removing Sources of Danger from our Property
Positive Commandment 184
Translated by Berel Bell
The 184th mitzvah is that we are commanded to remove obstacles and dangerous objects from our dwellings, i.e. to build walls surrounding roofs, wells, trenches, etc. in order to prevent people from falling into them or from them. The same applies to all dangerous places — they should be built and repaired in a way that prevents any danger.
The source of this commandment is G‑d's statement,1 "[When you build a new house] you must place a guard-rail around your roof."
In the words of the Sifri "The phrase 'You must place a guard-rail' constitutes a positive commandment."
The details of this mitzvah are explained in tractate Bava Kama.2
FOOTNOTES
1.Ibid.
2.51a.
Positive Commandment 181
The Decapitated Calf
"If one is found slain in the land"—Deuteronomy 21:1.
If the corpse of a murdered individual is found lying in the field, and the killer remains unknown, the courts must decapitate a calf [as per the procedure described in the Book of Deuteronomy].
The Decapitated Calf
Positive Commandment 181
Translated by Berel Bell
The 181st mitzvah is that we are commanded regarding the eglah arufah (calf that is decapitated), in a case where a murder victim is found in a field and we don't know who the murderer was.
The source of this commandment is G‑d's statement1 (exalted be He), "When a corpse is found fallen in the field...." This is the law of eglah arufah.
The details of this mitzvah are explained in the last chapter of tractate Sotah.
FOOTNOTES
1.Deut. 21:1.
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Negative Commandment 309Working the Land near "the Stream of the Decapitated Calf"
"Which shall neither be plowed nor sown"—Deuteronomy 21:4.
It is forbidden to sow or otherwise work the land [surrounding] the stream upon which the calf was decapitated.
Working the Land near "the Stream of the Decapitated Calf"
Negative Commandment 309
Translated by Berel Bell
The 309th prohibition is that we are forbidden from sowing or working [the land around1] the 'strong river' where the calf is decapitated.2
The source of this prohibition is G‑d's statement,3 "[The elders of that city shall bring the calf to a swiftly flowing stream, the land around which] must never be worked or sown."
The punishment for this prohibition is lashes. In the enumeration of transgressions which are punished by lashes in tractate Makkos, our Sages said, "But you omitted one who sows the land around the 'strong river' — which is prohibited by the verse, 'It must never be worked or sown!' " This shows that there is one prohibition4 and that it is punishable by lashes.
The details of this mitzvah are explained in the end of tractate Sotah.
FOOTNOTES
1.See sources quoted in Kaplan, The Living Torah.
2.In the case of an unsolved murder (see P181 above).
3.Deut. 21:4.
4.Because otherwise it would have been mentioned that there is one set of lashes for working the land and another set for sowing the land.
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Negative Commandment 298
Removing Hazards
"You shall not bring blood upon your house"—Deuteronomy 22:8.
We must not leave unattended hazards and pitfalls in our cities and homes.
Removing Hazards
Negative Commandment 298
Translated by Berel Bell
The 298th prohibition is that we are forbidden from leaving obstacles or dangerous objects in our land and in our houses, in order not to endanger people.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place blood2 in your house."
In the words of the Sifri, "The phrase 'You must place a guard-rail' constitutes a positive commandment;3 and the phrase 'Do not place blood' constitutes a prohibition."
The details of this mitzvah are explained in the beginning of tractate Shekalim in the Jerusalem Talmud and in a number of passages in Seder Nezikin.4
FOOTNOTES
1.Deut. 22:8.
2.I.e. allow a dangerous situation to remain.
3.See P184 below.
4.See Bava Kama 15b, 46a, 51a.
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Positive Commandment 184
Removing Sources of Danger from our Property
"You shall place a guard-rail around your roof"—Deuteronomy 22:81.
We are commanded to remove all dangers and hazards from our property. This includes constructing protective guardrails on the perimeters of roofs and wells, so that no one falls from them or in them. The same applies to all areas of potential danger—we must fix them so that they don't pose any danger.
Removing Sources of Danger from our Property
Positive Commandment 184
Translated by Berel Bell
The 184th mitzvah is that we are commanded to remove obstacles and dangerous objects from our dwellings, i.e. to build walls surrounding roofs, wells, trenches, etc. in order to prevent people from falling into them or from them. The same applies to all dangerous places — they should be built and repaired in a way that prevents any danger.
The source of this commandment is G‑d's statement,1 "[When you build a new house] you must place a guard-rail around your roof."
In the words of the Sifri "The phrase 'You must place a guard-rail' constitutes a positive commandment."
The details of this mitzvah are explained in tractate Bava Kama.2
FOOTNOTES
1.Ibid.
2.51a.
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Rambam:
• 1 Chapter a Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 3Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
Halacha 1
Until when should the judges hold session? A minor Sanhedrin and a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice until the offering of the afternoon sacrifice. On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.
Halacha 2
The High Court of 71 judges was not required to sit all together in their place in the Temple. Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return.
The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.
Halacha 3
A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: "Every dispute and every blemish," an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day; so, too, disputes should be adjudicated only during the day.
Halacha 4
Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night. With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.
Halacha 5
The division of an inheritance resembles a judgment, for with regard to them, Numbers 35:29 states: "For the statutes of judgment." Therefore inheritances are not divided at night.
Halacha 6
When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate. They were three, if they desire, they may record his statements, or they may adjudicate the division of the estate.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.
Halacha 7
Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence. It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.
Halacha 8
Whenever a Sanhedrin, a king, or an exilarch appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: "Do not show favoritism in judgment." According to the Oral Tradition, we learned that this command is addressed to those who appoint judges.
Our Sages declare: "Perhaps a person will say: 'So and so is attractive, I will appoint him as a judge,' 'So and so is strong, I will appoint him as a judge,' 'So and so is my relative, I will appoint him as a judge,' or "So and so knows all the languages, I will appoint him as a judge.' This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: "Do not show favoritism in judgment."
Our Sages also declare: "Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: "Do not erect a monument which is hated by God, your Lord." If he is appointed instead of a Torah scholar, it is as if one planted an asherah, as Ibid.:21 states: "Do not plant an asherah or any other tree next to God's altar."
And our Sages interpreted Exodus 20:20: "Do not make gods of silver and gods of gold together with Me" to mean "Do not appoint a judge because of silver and gold." This refers to a judge who was appointed because of his wealth alone.
Halacha 9
Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: "Consider the tallit with which he wraps himself as the saddle blanket of a donkey."
Halacha 10
This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that if they would refrain from participating in the judgment the quality of the legal system would be impaired. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.
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Rambam:
• 3 Chapters a Day: Rotseah uShmirat Nefesh Rotseah uShmirat Nefesh - Chapter Eight, Rotseah uShmirat Nefesh Rotseah uShmirat Nefesh - Chapter Nine, Rotseah uShmirat Nefesh Rotseah uShmirat Nefesh - Chapter Ten
Rotseah uShmirat Nefesh - Chapter Eight
Halacha 1
It is a positive commandment to set aside cities of refuge, as Deuteronomy 19:2 states: "You shall set aside three cities." The practice of setting aside cities of refuge applies only in Eretz Yisrael.
Halacha 2
There were six cities of refuge. Three Moses our teacher set aside in TransJordan, and three Joshua set aside in the land of Canaan.
Halacha 3
None of the cities of refuge served as a haven until they were all set aside, as implied by Numbers 35:13: "There shall be six cities of refuge for you." And so, Moses informed us that the three cities of refuge in TransJordan did not serve as a haven until the three in the land of Canaan were set aside.
If so, why did Moses set them aside? He said: "Since a mitzvah came to my hand, I will fulfill it."
Halacha 4
In the era of the King Mashiach, three other cities will be added to these six, as Deuteronomy 19:9 states: "And you shall add three other cities to these three cities."
Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham,but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."
Halacha 5
The Jewish court is obligated to construct roads leading to the cities of refuge; they should be maintained and widened. Any stumbling block and obstacle should be removed from them.
On these roads neither a hill, a valley, nor a river should be left. Instead, a bridge should be built across so as not to impede a person fleeing there. This is all implied by Deuteronomy 19:3, which states: "You shall prepare the road for yourselves."
The width of the road to the city of refuge should not be less than 32 cubits. Signs stating "Refuge, refuge," should be written at intersections, so that killers would be aware of the way and turn there.
Halacha 6
Every year, on the fifteenth of Adar, the court would send out emissaries to inspect the roads leading to the cities of refuge. Wherever they found flaws, they would have them repaired. If a court was dilatory regarding this matter, it is considered as if they shed blood.
Halacha 7
When the cities of refuge were first set aside, they would measure from one city to another to determine whether they were set aside in equal measures. This is also implied by the verse: "You shall prepare the road for yourselves."
Halacha 8
The cities of refuge that are designated should not be big cities or metropolises, nor should they be small villages. Instead, they should be cities of intermediate size.
They should be located solely in trading places, where water is found. If there is no water near them, water should be diverted toward them. They should located solely in a populated area. If the surrounding populace is reduced, it should be increased. If the number of inhabitants of the city of refuge decrease, priests, Levites, and Israelites should be brought to live there.
Snares may not be set in such a city, nor may rope traps be set there, so that the blood redeemer will not come there.
Halacha 9
All of the cities of the Levites serve as a haven; each is a city of refuge. This is indicated by Numbers 35:6-7: "And in addition to them, you shall give them 42 cities. All the cities that you shall give the Levites shall be 48 in number." The verse thus established an association between them; all of them serve as havens.
Halacha 10
What then is the difference between those cities that are set aside as cities of refuge, and the other cities of the Levites?
The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.
Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.
Halacha 11
Whenever a city serves as a haven, the surrounding area also serves as a haven.
When a tree is standing within the limits of a city of refuge and its leaves extend beyond those limits, once a killer comes below its leaves they serve as a haven for him. If a tree stands outside the limits and its leaves extend within those limits, as soon as he reaches its trunk it serves as a haven for him. If the blood redeemer kills him there, he should be executed.
Even though the surrounding area of a city serves as a haven, a killer should not dwell there, as [implied by Numbers 35:25: "He shall dwell in it," i.e., not in its surrounding area.
Rotseah uShmirat Nefesh - Chapter Nine
Halacha 1
The following procedure should be adhered to when the corpse of a slain person is found lying on the earth, and it is not known who struck him. It is left in place. Five elders from the High Court in Jerusalem come and measure from the corpse to the nearby cities, as indicated by Deuteronomy 21:2: "And your elders and your judges shall go out and measure...."
Even if the corpse is found right next to a city, or it is clearly obvious that a particular city is closer, it is a mitzvah to measure.
Halacha 2
After they measure and establish which city is closest, they bury the person who was murdered in the place he was found. The elders from Jerusalem return to their city, and the court of the city that was designated brings a calf paid for by all the inhabitants. They bring the the calf to a river that flows forcefully. This is the meaning of the term eitan found in the Torah (Deuteronomy 21:4).
Halacha 3
It should be decapitated there with a cleaver, from behind. The court of that city and all the elders of the city, even if they are 100 in number, must wash their hands at the place where the calf was decapitated.
There, in the midst of the river, the elders declare in the holy tongue Deuteronomy 21:7: "Our hands did not shed this blood, nor did we see this with our eyes." Their intent is that the murdered person did not come into their city and they let him leave without giving him provisions for the way, nor did they see him go and they let him leave without accompaniment.
The priests then say in the Holy Tongue Ibid.:8: "Atone for Your nation Israel...." They depart. The Holy One, blessed be He, then forgives the shedding of the blood, as the above verse continues: "And the blood will be atoned."
Halacha 4
When the judges measure the distance from the corpse to the nearest city, they must measure exactly and not by estimation. They should measure only to a city that has a court of 23 judges.
They should never measure, however, to Jerusalem, for the inhabitants of Jerusalem are never required to bring a calf to be decapitated. For Jerusalem was never divided among the tribes, and the mitzvah of decapitating a calf applies "in the land that God your Lord is giving you to inherit" Deuteronomy 19:1.
Halacha 5
If the corpse is found close to Jerusalem or close to a city that does not have a court, that city should be ignored, and a measurement should be made to the other cities close by.
If the corpse is found close to a border city or to a city inhabited by gentiles, no measurement is made at all. For we presume that the person was killed by gentiles.
Halacha 6
The city that is closest to the corpse does not bring the calf unless its population is equal to that of the city that is further away. If, however, the population of the city that is further away exceeds that of the closer city, the number of inhabitants becomes the determining factor, and the more populous city must bring the calf.
Halacha 7
Although at times the Torah considers number to be a determining factor, and at times proximity to be a determining factor, number carries more weight than proximity.
Halacha 8
If a corpse is found equidistant between two cities, and both cities have the same number of inhabitants, they should bring a calf in partnership and make the following stipulation: If this city is the closer, the calf belongs to its inhabitants, and the others are giving them their portion in it as a present. And if the other city is closer, the calf belongs to its inhabitants and the others are giving them their portion in it as a present. For it is impossible to be exact in measurement, even with regard to something that comes about as a result of human activity.
Halacha 9
From which portion of the corpse should we measure? From the nose.
If the body of a corpse is found in one place and the head in another place, the body is brought to the head, and then the corpse is buried in that place. Similarly, whenever a corpse is found with no one to bury it, the body is brought to the head, and then the corpse is buried in that place.
Halacha 10
If many corpses were found next to each other, a measurement should be made from the nose of each one individually. If one city is discovered to be closest to all of them, it brings one calf for all the corpses.
If the corpses are found piled one on top of the other, we should measure from the top corpse, since it is lying on top of the others.
Halacha 11
Deuteronomy 21:1 states: "When a corpse is found...." Challal, the term used for corpse indicates a person slain with a sword, and not strangled to death, nor a person in his death throes; these are not implied by the term challal.
The verse continues "on the earth" - i.e., not buried in a mound; "fallen" and not hanging from a tree; "in the field" - and not floating on the water. "And it is not known who killed him" - thus, if the murderer's identity is known, a calf was not decapitated.
Halacha 12
Even if only one witness - or even a servant,a woman, or a person disqualified to serve as a witness because of his transgressions - saw the murderer, the calf would not be decapitated. For this reason, in the later part of the Second Temple Period, when the number of those who murdered overtly increased, the decapitation of the calf was nullified.
Halacha 13
If one witness says: "I saw the murderer," and another witness disputes his statement, saying: "You did not see him," the calf would be decapitated.
When does the above apply? When the two witnesses came at the same time. If, however, the witness who claims to have seen the murderer came first and testified, his word is believed as would be that of two witnesses in this context. Therefore, if another witness comes and disputes his testimony, claiming that the first witness did not see the murderer, the words of the second witness are of no consequence, and the calf would not be decapitated.
Halacha 14
If after the one witness testifies that he saw the murderer, two witnesses come and testify that he did not see him, it is considered as if there are two testimonies of equal weight, disputing each other, and the calf should be decapitated.
If a woman says: "I saw the murderer," and another woman disputes her testimony and says: "You did not see," the calf should be decapitated. This applies regardless of whether the women came together or one after the other.
If two say: "We saw him," and one says, "You did not see him," the calf should not be decapitated. If one says: "I saw him," and two say, "You did not see him," the calf should be decapitated.
Halacha 15
When does the above apply? When the three witnesses mentioned are either all acceptable or all unacceptable. If, however, one acceptable witness says: "I saw the murderer," and two women or two unacceptable witnesses contradict him and say that he did not see him, the calf should not be decapitated.
Halacha 16
When two women or two unacceptable witnesses say: "We saw the murderer," and one acceptable witness denies their statements and says that they did not see him, the calf should be decapitated.
Even when 100 women or 100 unacceptable witnesses say: "We saw the murderer", and one acceptable witness denies all their statements, all the unacceptable witnesses are considered as if they were one man, with the weight of a single witness.
Halacha 17
When three women or three unacceptable witnesses say: "We saw the murderer," and four women or four unacceptable witnesses say: "You did not see him," the calf should be decapitated. This is the guiding principle: With regard to unacceptable witnesses, accept the testimony supported by the most witnesses in all situations.
Rotseah uShmirat Nefesh - Chapter Ten
Halacha 1
The law of the decapitated calf is practiced only in Eretz Yisrael. It is also practiced in TransJordan.
Halacha 2
The calf that is decapitated may be two years old or younger. If, however, it is two years and one day old, it is not acceptable. Physical blemishes do not disqualify it. Nevertheless, if it is taref, it is unacceptable. For "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
Halacha 3
Deuteronomy 21:3 states: "that has never been worked, and that has never carried a yoke." Accordingly, all types of work disqualify the calf, just as they disqualify a red heifer.
Why is "a yoke" then singled out; seemingly it is included with the other tasks in the expression "that has never been worked"? To teach that a yoke disqualifies a calf whether or not it carries it while working. If a calf carries a yoke for a distance of a handbreadth, it is disqualified even though it did not plow with it or perform any work. With regard to other tasks, by contrast, they do not disqualify a calf unless work was actually performed.
Halacha 4
Whenever the calf performs a task for its own benefit, that does not disqualify it; for example, the owner spread his garment over it to protect it from flies. Any task that is not for its own benefit - e.g., the owner spread his garment over it, so that it should carry it - disqualifies it. The same applies in all analogous situations, as we have explained in Hilchot Parah.
Halacha 5
The calf should be decapitated only during the daytime, for "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
It is acceptable to decapitate it any time during the entire day. Two calves should not be decapitated at the same time, for mitzvot should not be performed in bundles.
Halacha 6
It is forbidden to benefit from a calf that is decapitated. It should be buried at the place where it was decapitated.
Once it is taken down to the river, benefiting from it becomes forbidden, even though it has not yet been decapitated. Thus, if it dies there or was slaughtered after it was decapitated, one is forbidden to benefit from it, and it should be buried.
Halacha 7
If, however, the witnesses are found to be lying, it is permitted to benefit from the calf.
What is implied? One witness testified that he saw the murderer, and two witnesses come and negate his testimony, telling him: "You did not see him." If on this basis, the court set aside a calf and brought it down to the river to decapitate it because of their testimony, and these witnesses were disqualified afterwards as lying witnesses, it is permitted to benefit from the calf.
Halacha 8
If the murderer was discovered before the calf was decapitated, it should be released and allowed to pasture with the herd. If he was discovered after the calf was decapitated, before it was buried, it should be buried in its place. For at the outset, it was brought because of a doubt. It atoned for this lack of knowledge and served its purpose.
Even when the murderer is discovered after the decapitation of the calf, he should be executed, as Deuteronomy 21:9 states: "You shall thus rid yourselves of the guilt for the shedding of innocent blood."
Halacha 9
It is forbidden ever to sow seeds or till the river in which the calf was decapitated, as Deuteronomy 21:4 states: "that must never be worked or sown." Whoever performs work with the land itself - e.g., he plowed, he dug, he seeded, he planted, or the like - should be punished with lashes.
It is, however, permitted to comb flax there, or to drill stones, for this is similar to weaving a garment there or sewing it there, for these are tasks that are not performed with the land itself. To emphasize this concept, the verse states: "that must never be worked or sown." Implied is that just as sowing involves the land itself, similarly all work that is forbidden there involves the land itself.
Halacha 10
When the inhabitants of a city that was closest to a corpse have delayed and have not brought a calf for decapitation, they should be compelled to bring it even though several years have passed. For those who are liable to bring a calf for decapitation remain liable despite the fact that Yom Kippur has passed.
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Hayom Yom:
Shabbat, 3 Tishrei 5775 • 27 September 2014
"Today's Day"
Shabbat, 3 Tishrei Shabbat Teshuva 5704
Kabalat Shabbat services begin Mizmor l'David (p. 131) not L'chu n'ran'na (p. 128). This applies to every Festival ending on Friday evening. Haftora: Shuva until yikashlu vam, then Mi Keil kamocha until mimei kedem.
Torah lessons: Chumash: Ha'azinu, Shevi'i with Rashi.
Tehillim: 18-22. Also 94-96.
Tanya: But the souls (p. 501) ...limitation and finitude. (p. 503).
The Tzemach Tzedek had yechidus with the Alter Rebbe on Monday of Teitzei, 6 Elul 5564 (1804); the Rebbe told him: "On Shabbat Tavo 5528 (1768), my Rebbe (the Maggid of Mezritch) said a "Torah" beginning V'shavta ad Havayeh Elokecha1 He explained that the avoda of teshuva must attain a level at which Havayeh, transcendent Divinity beyond worlds, becomes Elokecha - Elokim being numerically equivalent to hateva (nature), and as we find, "in the beginning Elokim created the heavens and the earth etc."2 All the Holy Society (disciples of the Maggid) were profoundly stirred by this teaching. The tzadik R. Meshulam Zusya of Anipoli said that he could not attain the heights of such a teshuva; he would therefore break down teshuva to its components, for each letter of the word teshuva is the initial of a verse:
T: Tamim - "Be sincere with the Eternal your G-d."3
Sh: Shiviti - "I have set G-d before me always."4
U: V'ahavta - "Love your fellow as yourself."5
V: B'chol - "In all your ways, know Him."6
H: Hatznei'a - "Walk discreetly with your G-d."7
When my father told me this, he concluded: "The word teshuva comprises five (Hebrew) letters, each letter a path and a method in the avoda of teshuva." (He explained each method at length).8 Each moves from a potential state to actuality through the avoda of davening.9
FOOTNOTES
1. Devarim 4:30 and 30:2 "You shall return to G-d your G-d." V'shavta, "you shall return," is an expression of teshuva ("return" or "repentance"). Two different names of G-d are used in the Hebrew verse; "you shall return to Havayeh (who is) Elokecha - your G-d." "Havayeh" is the Chassidic colloquialism used to indicate that the Name actually appearing in the Hebrew verse is the Tetragrammaton, the ineffable, unpronounced Name-of-Four-Letters. "Elokecha" is a form of "Elokim." Havayeh is indicative of G-d's transcendence; Elokim of His immanence - "descending" (as-it-were) to create and vivify the world with His life-force. Teshuva, says the Maggid, must be to the point that the transcendent Havayeh becomes immanent and palpable.
2. Bereishit 1:1. Elokim is associated with creation, as above.
3. Devarim 18:13.
4. Tehillim 16:8.
5. Vayikra 19:18.
6. Mishlei 3:6.
7. Micha 6:8.
8. See aphorisms of next five days.
9. See "On the Teachings of Chassidus," Kehot, Ch. 29-30.
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Daily Thought:
Words and WorldShabbat, 3 Tishrei Shabbat Teshuva 5704
Kabalat Shabbat services begin Mizmor l'David (p. 131) not L'chu n'ran'na (p. 128). This applies to every Festival ending on Friday evening. Haftora: Shuva until yikashlu vam, then Mi Keil kamocha until mimei kedem.
Torah lessons: Chumash: Ha'azinu, Shevi'i with Rashi.
Tehillim: 18-22. Also 94-96.
Tanya: But the souls (p. 501) ...limitation and finitude. (p. 503).
The Tzemach Tzedek had yechidus with the Alter Rebbe on Monday of Teitzei, 6 Elul 5564 (1804); the Rebbe told him: "On Shabbat Tavo 5528 (1768), my Rebbe (the Maggid of Mezritch) said a "Torah" beginning V'shavta ad Havayeh Elokecha1 He explained that the avoda of teshuva must attain a level at which Havayeh, transcendent Divinity beyond worlds, becomes Elokecha - Elokim being numerically equivalent to hateva (nature), and as we find, "in the beginning Elokim created the heavens and the earth etc."2 All the Holy Society (disciples of the Maggid) were profoundly stirred by this teaching. The tzadik R. Meshulam Zusya of Anipoli said that he could not attain the heights of such a teshuva; he would therefore break down teshuva to its components, for each letter of the word teshuva is the initial of a verse:
T: Tamim - "Be sincere with the Eternal your G-d."3
Sh: Shiviti - "I have set G-d before me always."4
U: V'ahavta - "Love your fellow as yourself."5
V: B'chol - "In all your ways, know Him."6
H: Hatznei'a - "Walk discreetly with your G-d."7
When my father told me this, he concluded: "The word teshuva comprises five (Hebrew) letters, each letter a path and a method in the avoda of teshuva." (He explained each method at length).8 Each moves from a potential state to actuality through the avoda of davening.9
FOOTNOTES
1. Devarim 4:30 and 30:2 "You shall return to G-d your G-d." V'shavta, "you shall return," is an expression of teshuva ("return" or "repentance"). Two different names of G-d are used in the Hebrew verse; "you shall return to Havayeh (who is) Elokecha - your G-d." "Havayeh" is the Chassidic colloquialism used to indicate that the Name actually appearing in the Hebrew verse is the Tetragrammaton, the ineffable, unpronounced Name-of-Four-Letters. "Elokecha" is a form of "Elokim." Havayeh is indicative of G-d's transcendence; Elokim of His immanence - "descending" (as-it-were) to create and vivify the world with His life-force. Teshuva, says the Maggid, must be to the point that the transcendent Havayeh becomes immanent and palpable.
2. Bereishit 1:1. Elokim is associated with creation, as above.
3. Devarim 18:13.
4. Tehillim 16:8.
5. Vayikra 19:18.
6. Mishlei 3:6.
7. Micha 6:8.
8. See aphorisms of next five days.
9. See "On the Teachings of Chassidus," Kehot, Ch. 29-30.
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Daily Thought:
In the beginning, G‑d spoke and the world came into being.
On Rosh Hashanah, every year, we speak praises and prayers, petitions and pleas. We speak of ourselves and we speak of others.
On Rosh Hashanah, every word we speak counts. Because according to what we speak, and how we speak, so G‑d speaks. And our world comes into being.
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