Chabad - Today in Judaism - TODAY IS: Monday, 24 Cheshvan 5775 • 17 November 2014

Chabad - Today in Judaism - TODAY IS: Monday, 24 Cheshvan 5775 • 17 November 2014
Today's Laws & Customs:

Today in Jewish History:
DAILY QUOTE:

DAILY STUDY:
Moshiach will restore the kingdom of David to its glory of old, to its original sovereignty. He will build the Holy Temple and gather the dispersed of Israel. In his times, all laws [of the Torah] will be reinstated as before; the sacrifices will be offered, and the Sabbatical year and the Jubilee year will be instituted…(Maimonides)
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Toldot, 2nd Portion (Genesis 26:6-26:12) with Rashi
• Chapter 26
6. And Isaac dwelt in Gerar. ו. וַיֵּשֶׁב יִצְחָק בִּגְרָר:
7. And the men of the place asked about his wife, and he said, "She is my sister," because he was afraid to say, "[She is] my wife," [because he said,] "Lest the men of the place kill me because of Rebecca, for she is of comely appearance." ז. וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל רִבְקָה כִּי טוֹבַת מַרְאֶה הִוא:
about his wife: Heb. לְאִשְׁתּוֹ, lit., to his wife, about his wife, like (above 20:13):“Say about me (לִי) , ‘He is my brother.’”
לאשתו: על אשתו, כמו (לעיל כ יג) אמרי לי אחי הוא:
8. And it came to pass, when he had been there for many days, that Abimelech, the king of the Philistines, looked out of the window, and he saw, and behold, Isaac was jesting with Rebecca his wife. ח. וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ:
when he had been there for many days: He said [to himself],“From now on, I need not worry since they have not violated her until now,” and he did not take precautions to beware.
כי ארכו: אמר מעתה אין לי לדאוג מאחר שלא אנסוה עד עכשיו, ולא נזהר להיות נשמר:
that Abimelech…looked, etc: He saw him engaging in marital relations. [Gen. Rabbah 64:5]
וישקף אבימלך וגו': שראהו משמש מטתו:
9. So Abimelech called Isaac, and he said, "Behold, she is your wife; so how could you have said, 'She is my sister'?" And Isaac said to him, "Because I said, 'Lest I die because of her. '" ט. וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן אָמוּת עָלֶיהָ:
10. And Abimelech said, "What have you done to us? The most prominent of the people might easily have lain with your wife, and you would have brought guilt upon us." י. וַיֹּאמֶר אֲבִימֶלֶךְ מַה זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם:
The most prominent of the people: Heb. אַחַד הָעָם, the most prominent one of the people, meaning the king. [Gen. Targum Onkelos and Jonathan]
אחד העם: המיוחד בעם זה המלך:
and you would have brought guilt upon us: Had he had relations, you would have brought guilt upon us.
והבאת עלינו אשם: אם שכב, כבר הבאת עלינו אשם:
11. And Abimelech commanded all the people, saying, "Whoever touches this man or his wife shall be put to death." יא. וַיְצַו אֲבִימֶלֶךְ אֶת כָּל הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת:
12. And Isaac sowed in that land, and he found in that year a hundred fold, and the Lord blessed him. יב. וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרֲכֵהוּ יְהֹוָה:
in that land: [The land yielded an abundant harvest] even though it was not considered as esteemed as the Land of Israel itself, i.e., as the land of the seven nations (Gen. Rabbah 64:6).
בארץ ההיא: אף על פי שאינה חשובה כארץ ישראל עצמה, כארץ שבעה גויים:
in that year: Even though it was not as it should have been, for it was a year of famine (Gen. Rabbah ad loc.).
בשנה ההיא: אף על פי שאינה כתקנה, שהיתה שנת רעבון:
in that land…in that year: Why both of them? To tell us that the land was hard and that the year was a hard one.
בארץ ההיא בשנה ההיא: שניהם למה, לומר שארץ קשה והשנה קשה:
a hundred fold: For they had estimated how much it [the land] was fit to produce, and it produced for each measure that they had estimated, one hundred [measures], and our Rabbis said that the purpose of this estimate was for tithing. [Gen. Rabbah 64:6]
מאה שערים: שאמדוה כמה ראויה לעשות ועשתה על אחת מאה שאמדוה. ורבותינו אמרו אומד זה למעשרות היה:
___________________________
Daily Tehillim: Psalms Chapters 113-118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
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Tanya: Iggeret HaKodesh, Epistle 31
• Lessons in Tanya
• Today's Tanya Lesson
Monday, 24 Cheshvan 5775 • 17 November 2014
Iggeret HaKodesh, Epistle 31
Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane. Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence. For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself.
נודע בשערים
Well known at the gates1
The previous Epistle opened with the phrase, “It is well known...,” because it cited a widely-known statement from the Talmud. Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate.
מה שכתוב בתיקונים, דשכינתא איהי מרעא בגלותא, כביכול
is the statement in the Tikkunim2 that the “Shechinah is ailing in the exile,” as it were.
פירוש, על דרך משל: כמו חולי הגוף, המבדיל בין קדש וכו׳
This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane];3 i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an “ailment” of the Shechinah.
שסיבת החולי והבריאות היא התפשטות והילוך החיות מהלב אל כל האברים
The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs,
המלובשת בדם הנפש היוצא מהלב אל כל האברים
[this life-force] being vested in the blood of life which flows from the heart to all the organs;
וסובב סובב הולך הרוח חיים והדם
and the spirit of life and the blood4 circulates all around
תוך תוך כל האברים, על ידי הגידים המובלעים בהם
into all the limbs, through the veins5 that are embedded in them,
וחוזר אל הלב
and returns to the heart.
ואם סיבוב והילוך הרוח חיים הלז הוא כהלכתו תמידי, כסדרו המסודר לו מחיי החיים, ברוך הוא
Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life,
אזי האדם בריא בתכלית
then the individual is perfectly healthy.
כי כל האברים מקושרים יחד, ומקבלים חיותם הראוי להם מהלב, על ידי סיבוב הלז
For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.
אך אם יש איזה קלקול באיזהו מקומן, המונע ומעכב או ממעט סיבוב והילוך הדם עם הרוח חיים המלובש בו
But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it,
אזי נפסק או מתמעט הקשר הלז, המקשר כל האברים אל הלב על ידי סיבוב הלז
then this bond — which connects all the limbs with the heart by means of this circulation — is severed (which would extinguish life), or diminished,
ואזי נופל האדם למשכב וחולי, ה׳ ישמרנו
in which case the individual will fall ill and sick (May G‑d protect us!).
The interconnection of all the organs with the heart, thus also impacts on the heart itself.
וככה ממש, על דרך משל, הנה כל נשמות ישראל נקראים בחינת אברי דשכינתא
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah,6
הנקראת בשם לב, כמו שכתוב: צור לבבי, וכמו שכתוב: ושכנתי בתוכם
which is called the “heart”, as it is written,7 “The Rock, My Heart”;8 and as it is written,9 “And I will dwell within them.”
פירוש
The meaning (of this comparison between the Shechinah and the heart that supplies all the organs with blood) is:
כי לשון שכינה הוא, שאור הוי׳ שוכן בעולמות בריאה יצירה עשיה, להחיותם
The10 term Shechinah, deriving as it does from the verb לשכון (“to rest” or “to dwell”), denotes that the light of G‑d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life.
והמשכת חיות זו היא על ידי התלבשות תחלה בנשמות ישראל
This life-force is drawn forth by means of a prior investment in the souls of Israel.
לפי שכל הנבראים, אין ערוך להם אל הבורא יתברך
[This is so] because none of the created beings stand in any comparable relation to the Creator;
דכולא קמיה כלא ממש חשיבין
for11 “all that are before Him are esteemed as truly naught.”
ואי אפשר להם לקבל חיות מאורו ושפעו יתברך
Thus it is impossible for them to receive life-force from His light and effluence,
להיות נבראים מאין ליש, וחיים וקיימים
to become created beings ex nihilo into substantiality, and to be living and subsisting,
כי אם על ידי הנשמות
except by means of the souls.
The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation.
The blessings which we recite follow the same order: “...our G‑d, King of the universe.” It is by His first becoming “our G‑d,” whereby the Divine life-force flows into the Jewish people, that He then becomes “King of the universe.”
שעלו במחשבה
[For it is the Jewish souls] that rose in His thought, i.e., their source is in His thought,
וקדמו לבריאת עולמות, שעל ידי בחינת הדבור
and thus preceded the creation of the worlds, which came about through [Divine] Speech.
Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others. So, too, Jewish souls derive from the internal aspect of G‑dliness, while the rest of creation derives from the external aspect. And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation.
כמאמר רז״ל: במי נמלך הקב״ה וכו׳
Thus our Sages, of blessed memory, said:12 “With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? — With Jewish souls],”
כנודע במקום אחר
as is known from elsewhere.
Jewish souls are thus so superior to the created worlds that G‑d took counsel with them about the very creation of the worlds.
* * *
The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.
The Alter Rebbe will now go on to explain the second aspect of this analogy — how the spirit of life returns to the heart from the other organs. In the analogue likewise, the G‑dly life-force within the worlds pulsates in an ongoing dual dynamic called ratzo vashov (“advance and retreat”): the G‑dly life-force is first drawn downward, from the Shechinah to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings.
ונודע בשערים
And it is well known at the gates13
כי כל המשכת החיות וההשפעה מעליונים לתחתונים מהם
that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them,
הן כמו שכתוב בספר יצירה: נעוץ תחלתן בסופן, וסופן בתחלתן
are as stated in the Sefer Yetzirah:14 “Their beginning (i.e., the beginning of the uppermost levels of creation) is wedged in their culmination (i.e., in the nethermost part of the lowest level of creation), and their culmination is wedged in their beginning.”
ובכתבי האריז״ל, מכונה בשם אור ישר ואור חוזר
In the writings of R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar (“direct light”) and Or Chozer (“reflected light”), i.e., light reflected upwards from the lower level back to the upper;
וכמו שכתוב: והחיות רצוא ושוב
as it is also written,15 “And the Chayot were advancing and retreating,” first proceeding away from their Source and then retreating to it.
The above verse refers to the holy Chayot (“creatures”) of the Divine Chariot. The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it. I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.
אשר על כן, על פי הדברים והאמת האלה, אשר אי אפשר לבאר היטב במכתב
Thus, according to these words and this truth, which is impossible to explain properly in writing,
נקראת השכינה בשם לב, והנשמות בשם אברים
the Shechinah is referred to as the “heart”, and the souls as “organs”.
להורות לנו, כי כאשר כל הנשמות דבוקות ומקושרות יחד
This teaches us that when all the souls are attached and bound together,
אזי סיבוב והילוך החיות וההשפעה סובב סובב
the circulation and flow of the life-force and of the effluence from the Shechinah to the worlds and from the worlds back to the Shechinah is continuous,
ונעוץ סופן בתחלתן, לקשר ולחבר כולן להוי׳ אחד, ולדבקה בו יתברך
and “their culmination is wedged in their beginning,” thus binding and joining them all — all the souls, and through them all the worlds — to the One G‑d, so that they will cleave to Him.
וכמו שכתוב: אתם נצבים היום כולכם לפני הוי׳ אלקיכם
Thus it is written,16 “You are standing firm this day, all of you, before the L‑rd your G‑d (Havayah Elokeichem).”
כולכם דייקא, ולפני דייקא
The verse specifies “all of you,” i.e., a situation in which all Jews stand united together. Moreover, it specifies “before”, implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.
This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate:
ראשיכם כו׳ מחוטב עציך כו׳
“Your heads...” (i.e, those with the loftiest souls), “from the hewer of your wood...” (i.e., those of more modest spiritual stature).
The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim.
ובזה יובן מאמר רז״ל, כי חורבן בית שני ונפילת ישראל בגלות
This will clarify the teaching of our Sages,17 of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile,
והסתלקות השכינה וירידתה לאדום, בבחינת גלות, כביכול
and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, for when the Jews are exiled, so too is the Shechinah,18
הכל היה בעון שנאת חנם ופירוד לבבות, רחמנא ליצלן
— all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us!).
ולכן נקראת חולה, על דרך משל
And this is why [the Shechinah] is referred to metaphorically as ailing (in times of exile, as quoted above).
ומה שכתוב: סומך נופלים ורופא חולים, לשון רבים
As for19 the phrases [in the Amidah], “He supports those who are fallen and heals those who are sick,” in plural form — although reference is being made to the Shechinah,
הם כל האברים וכו׳
this alludes to all the organs....
The plural form includes the souls which are the “organs of the Shechinah,” inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed.
FOOTNOTES
1. Note of the Rebbe: “See Metzudat David on Mishlei 31:23.”
2. Note of the Rebbe: “Tikkunei Zohar 25; see there at length.”
3. From the Havdalah (Siddur Tehillat HaShem, p. 234), paraphrasing Vayikra 10:10.
4. Note of the Rebbe: “I.e., ‘and the spirit of life which is vested within [the blood]...,’ as is soon explained.”
5. The phrase in the current editions (“and the veins”) is emended here according to the Luach HaTikkun of the Rebbe.
6. Zohar III, 17a.
7. Tehillim 73:26.
8. Translated according to Shir HaShirim Rabbah 5:2.
9. Shmot 25:8.
10. Note of the Rebbe: “See Tanya, ch. 41; et al.”
11. Zohar I, 11b.
12. See Ruth Rabbah, sec. 2; Bereishit Rabbah 8:7.
13. Note of the Rebbe: “See Metzudat David on Mishlei 31:23.”
14. 1:7.
15. Yechezkel 1:14.
16. Devarim 29:9.
17. Yoma 9b.
18. Megillah 29b (as quoted in Ein Yaakov); cf. Tanya, ch. 17.

19. The phrase in the current editions (“As it is written...”) is emended here to “As for...,” according to the Luach HaTikkun of the Rebbe. The closing statement of the Epistle is thus presented in the classic Rabbinic style of question and answer, whereby a possible difficulty is anticipated and solved.
____________________________

Rambam: 
Daily Mitzvah P248 Sefer Hamitzvot
Today's Mitzvah
Monday, 24 Cheshvan 5775 • 17 November 2014
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 248
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
Laws of Inheritance
Positive Commandment 248
Translated by Berel Bell
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.

________________________________________

Rambam:

• 1 Chapter a Day: Mamrim - Chapter 6
Mamrim - Chapter 6
Halacha 1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12 states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother, Leviticus 19:3 states: "A person must fear his mother and father," and Deuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
Halacha 2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
Halacha 3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
Halacha 4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
Halacha 5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
Halacha 6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
Halacha 7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
Halacha 8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
Halacha 9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
Halacha 10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
Halacha 11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
Halacha 12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
Halacha 13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
Halacha 14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
Halacha 15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
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Rambam:
• 3 Chapters a Day: Nehalot - Chapter 9, Nehalot - Chapter 10, Nehalot - Chapter 11
Nehalot - Chapter 9
Halacha 1
When brothers have not yet divided the inheritance they received from their father, but instead all use the estate together, they are considered partners with regard to all matters. Similarly, all the other heirs are considered partners with regard to the estate of the person they inherited. Whenever any of them does business with the resources of this estate, the profits are split equally.
Halacha 2
When there were heirs above majority and others below majority, and those above majority improved the estate, the increment is split equally. If they said: "See the estate that our father left us. We will work it and benefit from the increase," the persons who brought about the increase are entitled to it. This applies provided the increase comes about because of the expenses undertaken by those persons. If the value of the estate increased on its own accord, that increase is shared equally.
Halacha 3
Similar laws apply if the wife of the deceased was also his relative and had a right to inherit the estate together with her sisters or her cousins. If she increased the value of the estate, the increase is shared equally. If she said: "See the estate that my husband left me. I will work it and benefit from the increase," should she increase the value of the estate through investments she made, the increase belongs to her.
Halacha 4
The following rules apply when a person inherits his father's estate, improves its value by planting trees and building structures, and afterwards he discovers that he has brothers in another country. If they are minors, the increase in value is divided equally. If they are above majority, since he did not know that he had brothers, he is given a portion as if he was a sharecropper."
Similarly, if a brother took possession of property belonging to a minor and improved it, he is not given a portion as if he were a sharecropper. Instead, the increase of the entire estate is divided equally, because he did not have permission to make use of the property.
Halacha 5
The following rule applies when one of the brothers took money from the inheritance and engaged in commerce with it. If he is a great Torah scholar who ordinarily does not abandon his Torah study for one moment, the profits are given to him. For he would not abandon his Torah studies to engage in commerce for the sake of his brothers.
Halacha 6
The following laws apply when a king appoints one of the brothers who share in the father's estate as a tax collector, an accountant who supervises the influx and efflux of the king's monies, or to another one of the positions in the king's service. If the son was appointed for his father's sake - i.e., his father was renowned for this skill, and the king said: "Let us appoint his son in his stead in order to act graciously to the orphans," the portion that the son who receives the appointment receives and any wages he earns in this task should be shared among all the brothers. This ruling applies even if that son is very wise and fit to be appointed on his own merit. If the king appointed him on his own merit, his wages are his alone.
Halacha 7
The following laws apply when one of the brothers was carrying out transactions on behalf of the household and purchased servants as his own individual property, or lent money to others and had the promissory note written to him alone. If he says: "The money that I lent or with which I purchased the servants is my own. It came to me as an inheritance from my maternal grandfather, 1 found an ownerless object, or a present was given to me," he is required to verify the authenticity of his statements.
Similar laws apply when a married woman was carrying out transactions on behalf of the household and deeds of purchase of servants and promissory notes were composed in her own name. If she says: "The money belonged to me. I received it as an inheritance from my father's family," she is required to verify the authenticity of her statements. Similar laws apply when a widow was carrying out transactions with funds belonging to orphans, and deeds of purchase and promissory notes were circulated in her personal name. If she claimed them as her own, saying: "It came to me as an inheritance, I found an ownerless object, or a present was given to me," she is required to verify the authenticity of her statements.
If she said: "I took them from the resources of my dowry," her word is accepted. If, however, she does not have a dowry, or in the situation described in the previous clauses, she did not bring proof of her statement, everything is assumed to be owned by the heirs.
Halacha 8
When does the above apply? When the brothers or the widow do not eat separately. When, however, they eat separately, we suspect that they saved from their food allowance. Hence, the other brothers must prove that the money was taken from the estate. Similarly, if the brother who was managing the funds died, the other brothers are required to bring proof that the money was taken from the estate, even though they did not eat separately.
Halacha 9
The following laws apply when one of the brothers is in possession of a promissory note owed to his father. He is obligated to bring proof that his father gave him the note, signing and transferring a document attesting to the fact that the note was given as a gift, or that, at the time of his death, the father commanded that it be given to that brother. If the brother in possession does not bring proof of this nature, the note must be shared equally as part of the estate.
Halacha 10
When does the above apply? With regard to brothers, because the prevailing assumption is that they take from each other. When, however, a promissory note is in the possession of another person who claims that the creditor gave it to him or that he purchased it from him, he may collect the debt. He is not required to bring proof of his claim.
Halacha 11
If one of the brothers took 200 zuz from his share of the estate to study Torah or to study a profession, the other brothers may tell him: "If you do not live together with us, we will not give you a food allocation beyond what it would cost were you living with us." For the food expenses incurred by an individual living alone are much higher than they would be were he to live with others.
Halacha 12
When a person died, leaving sons past majority and under majority, the older sons cannot be required to receive only what is allocated for the younger sons' living expenses. Nor may younger sons be required to receive only what is allocated for the older sons' food expenses. Instead, the estate should be divided equally.
If the older brothers married after their father's death using the funds of the estate, the younger brothers may marry using the funds of the estate, and then divide it. If the older brothers married during their father's lifetime, we do not heed the requests of the younger brothers who say: "Let us marry using the funds of the estate, as you married." Instead, whatever the father gave the older brothers is considered as a present.
Halacha 13
The following laws apply when a father married off one of his sons and made a feast for him, paying for the expenses himself. If a wedding gift was sent to this son during the father's lifetime, should the wedding gift have to be repaid after the father's death, it should be repaid by the estate as a whole. If, however, the brother paid for the expenses of the wedding feast from his own resources, the brother who received the gift must repay it from his portion alone.
Halacha 14
When the father sent a wedding gift to a friend in the name of one of his sons, when that wedding gift is repaid to that son, it is his alone. If, however, the father sent the wedding gift in the name of his sons without making any specification, when it is repaid, it should be repaid to the estate as a whole.
The person to whom the wedding gift was sent is not required to return it unless all the brothers rejoice together with him, for they are all members of the wedding party and the gift was sent in all of their names. Therefore, if he rejoiced with only several of them, he need return only the portion appropriate for those with whom he rejoiced. The money he repays is shared by the estate as a whole.
Halacha 15
When the oldest of the brothers dresses and garbs himself in fine raiment, he may purchase these garments from the funds of the estate if this brings his brothers benefit, i.e., because of his fine clothing, his words are heeded by other people.
Nehalot - Chapter 10
Halacha 1
When two brothers divided an estate and then a third brother came from overseas, or when three brothers divided an estate and then a creditor came and expropriated the portion of one of them, the division is nullified. They should return and divide the remainder equally. This applies even if originally one brother took land and the other cash.
Halacha 2
When, before his death, a person commanded that so-and-so be given a palm tree or a field from his property, but the brothers divided the estate without giving that person anything, their division is negated. What should they do? The entity concerning which the deceased commanded should be given to that person, and then they should divide the estate anew.
Halacha 3
When brothers divide an estate, we evaluate the clothes they are wearing. We do not evaluate the clothes that their sons and daughters are wearing that they purchased with the funds of the estate. Similarly, the clothes that their wives are wearing are considered as if they have already been acquired by them.
When does the above apply? With regard to weekday garments. With regard to Sabbath and festival garments, we evaluate what the women and children are wearing.
Halacha 4
The following law applies when a person died leaving some orphans who are past majority, and others who are below majority. If they desired to divide their father's estate so that the older brothers could receive their portion, the court appoints a guardian for the minors and chooses a good portion for them. Once they come of age, they may not protest the division, because it was made by the court. If, however, the court erred in its evaluation of the estate's worth and reduced their portion by a sixth, they may issue a protest. In that instance, a new division is made after they come of age.
Halacha 5
When a person dies, leaving some orphans who are past majority and others who are below majority, he must appoint a guardian before his death, who will care for the portion of the minors until they come of age." If the father does not appoint such a guardian, the court is obligated to appoint a guardian for them until they come of age. For the court acts as the parents of the orphans.
Halacha 6
If the dying person ordered: "Give the minor's portion of my estate to him. Let him do whatever he wants with it," he has the license to deal with his own estate in this manner."
Similarly, if the dying person appointed a minor, a woman or a servant as the guardian for the minors, he has the license to deal with his own estate in this manner. A court, by contrast, should not appoint a woman, a servant, a minor or an unlearned person who is suspect to violate the Torah's prohibitions' as a guardian.
Instead, they should seek out a faithful and courageous person who knows how to advance the claims of the orphans and bring arguments on their behalf, one who is capable with regard to worldly matters to protect their property and secure a profit for them. Such a person is appointed a guardian over the minors whether or not he is related to them. If he is a relative, however, he should not take control of the landed property.
Halacha 7
When the court appointed a guardian and afterwards heard that he was eating, drinking and making other expenses beyond what he could be expected to, they should suspect that he is using the resources of the orphans. They should remove him from his position and appoint someone else.
If, however, the guardian was appointed by the orphan's father, he should not be removed in such a situation; it is possible that he found an ownerless article. If, however, witnesses come and testify that he is ruining the orphans' estate, he is removed from his position.The Geonim agreed that he should be required to take an oath in such a situation, for he is causing the orphans a loss.
Similarly, when a guardian was appointed by the orphans' father who had a praiseworthy reputation, was known to be upright and to pursue the mitzvot, and he became a glutton and a drunkard and began following paths that arouse suspicion, or became reckless with regard to vows and the shade of theft, the court is required to remove him from his position and require him to take an oath. Afterwards, they appoint an appropriate guardian. These matters are dependent on the perception of the local judge. For each and every court must act as the parents of the orphans.
Halacha 8
When a minor attains majority, even if he eats and drinks excessively, ruins his estate and follows an undesirable path, the court does not withhold his property from him, nor does it appoint a guardian, unless his father or the person whose property he inherited ordered that the property not be given to him unless he conducts himself uprightly and successfully, or that it not be given to him until later.
A person who is mentally or emotionally unstable or a deaf-mute are considered as minors, and a guardian should be appointed for them.
Nehalot - Chapter 11
Halacha 1
Money belonging to orphans that was left to them by their father does not require a guardian. What, instead, is done with it?
We search for a person who owns property that can be expropriated by a creditor and that is of high quality. This person should be trustworthy, one who heeds the laws of the Torah, and who was never placed under a ban of ostracism. He is given the money in the presence of the court to invest in a manner that will most likely lead to a profit and will not likely lead to loss. Thus, the orphans will derive benefit from the investment of the money.
Similarly, if such a person does not have landed property, he should give bars of gold that do not have any identifying marks as security. The court takes the security and gives him the money to invest in a manner that will most likely lead to a profit and will not likely lead to loss.
Why does he not give golden utensils or golden jewelry as security? For perhaps these articles belong to another person. We fear that in the event of the investor's death, that other person will claim these articles by identifying them with signs. They will then be given to him if the judge knows that the investor was unlikely to possess such articles.
How much should be given to the orphans as profit? As the judges determine, a third of the profits, half of them, or even a fourth of them; if the judges ascertain that this is in the best interests of the orphans, such an arrangement is followed.
If the court cannot find a person to give the money to invest in a manner that will not likely lead to loss and will most likely lead to a profit, they should use a small amount of the money to provide the orphans with their livelihood until they use the money to purchase land that they entrust to a guardian whom they appoint.
Halacha 2
Movable property inherited by orphans should be evaluated and sold in the presence of a court. If the marketplace is close to their city of residence, we have the articles brought to the marketplace. They are sold and the proceeds added to the financial resources of the orphans."
Halacha 3
The following principle applies when a person possesses beer belonging to orphans and he is beset by a quandary: If he leaves it in its place until it is sold it might sour, and if he brings it to the marketplace it might become lost because of factors beyond his control. Our Sages ruled that he should do as he would do with his own beer. Similar laws apply in all analogous situations.
Halacha 4
When the court appoints a guardian, he is given all the property of the minor: the landed property and the movable property that was not sold. He sells and purchases whatever he determines is necessary; he builds and he destroys; he rents, plants, sows and does whatever he thinks is in the best interests of the orphans. He should provide them with food and drink and provide them with their expenses according to their financial capacity and their social standing. He should not be overly generous with them, nor should he be overly parsimonious.
Halacha 5
When the orphans come of age, the guardian should give them the property of the person whose estate they inherited. He does not have to give them an account of what he purchased and what he sold. Instead, he tells them: "This is what remains," and takes an oath holding a sacred article that he did not steal anything from them.
When does this apply? When the guardian was appointed by the court. When, however, the guardian was appointed by the orphans' father or other relatives, he is not required to take an oath because of an indefinite claim.
A guardian may dress and garb himself in a distinguished manner using the fund belonging to the orphans, so that he will be esteemed and his words will be heeded, provided that the orphans will benefit from the fact that he is esteemed and his words are heeded.
Halacha 6
A guardian may sell animals, servants, maidservants, fields and vineyards belonging to the estate to provide sustenance for the orphans. He may not sell these assets and hoard the money. Nor may he sell fields to purchase servants, nor sell servants to purchase fields, for perhaps he will not be successful. He may, however, sell fields to purchase oxen to work other fields, for oxen are the fundamental element of the fields one possesses.
Halacha 7
The guardian is not permitted to sell a field located far from the city and purchase a field close to the city, nor may he sell a poor field and purchase a good field, for perhaps his purchases will not be successful.
Similarly, a guardian may not enter into a lawsuit to argue on behalf of the orphans with regard to a claim registered against them, with the intent of benefiting them. The rationale is that he may not be successful, and the claim against them will be substantiated.
Halacha 8
The guardians are not permitted to grant Canaanite servants their freedom. They may not even take money from the servant so that he will be released. Instead, they sell the servants to others and take the money from them with the intent that they grant them their freedom. It is those purchasers who release the servants.
Halacha 9
The guardians should separate terumah and the tithes from the crops of the orphans so that they can provide them with food. . For we may not feed the orphans forbidden substances. They may not, however, tithe or separate terumah so that the produce will be ready for use. Instead, they should sell it as tevel. Those who desire to make it ready for use will do so.
Halacha 10
The guardians must make a lulav, a sukkah, tzitzit, a shofar, a Torah scroll, tefillin, mezuzot and a megillah on behalf of the orphans. The general principle is: All mitzvot that have a fixed measure - whether of Scriptural or Rabbinic origin - should be made available for them, although they are obligated in these mitzvot only as part of their education. We do not, however, levy charitable assessments against their property, even for the sake of the redemption of captives. The rationale is that such mitzvot have no limit to them.
Halacha 11
When a person loses his intellectual faculties or becomes a deaf-mute, the court levies charitable assessments against his property if he has the means.
Halacha 12
Although a guardian does not have to make an accounting, as mentioned above, he must keep a personal account, being extremely precise, so as not to incur the wrath of the Father of these orphans, He who rides upon the heavens, as Psalms 68:5-6 states: "Make a path for He who rides upon the heavens... the Father of orphans."
Blessed be God who grants assistance.
This completes the thirteenth book with the help of the Omnipotent.
This book contains 75 chapters:
Hilchot Sechirut - The Laws of Rentals and Employer-Employee Relations -
13 chapters;
Hilchot She 'ilah UFikadon - The Laws Governing Borrowed and Governing
Entrusted Objects - 8 chapters;
Hilchot Malveh V'Loveh - The Laws Pertaining to Lenders and Borrowers - 27
chapters;
Hilchot To'en V Nit'an - The Laws Governing Disputes between Plaintiffs and
Defendants - 16 chapters; and
Hilchot Nachalot - The Laws Pertaining to Inheritances - 11 chapters.
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Hayom Yom:
Monday, 24 Cheshvan 5775 • 17 November 2014

"Today's Day"
Monday, Cheshvan 24, 5704
Torah lessons: Chumash: Tol'dot, Sheini with Rashi.
Tehillim: 113-118.
Tanya: XXXI. Well-known (p. 587) ...all the limbs... (p. 591).
In material matters one should always look at he whose situation is lower than one's own, and thank the good G-d for His kindness to him.
In spiritual matters one should always look at he who is higher than oneself, and plead with G-d to grant him the intelligence to learn from the other, and the ability and strength to rise higher.1
FOOTNOTES

1. See Sivan 30.
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Daily Thought:
A child each day
The wise person begins each day as a small child. Every cell of his being is dedicated to learning wisdom, and so from every person he finds some wisdom to learn.
Each day, he rises to great heights of wisdom. And yet, the next morning, he begins all over again, as a small child, in wonder.
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