Today's Laws & Customs:
• Kindle Four Chanukah Lights before sunset
In commemorartion of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. For tonight, we kindle four lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 4th day of Chanukah).
IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the first Chanukah light must be lit before lighting the Shabbat candles, and should contain enough oil (or the candle be big enough) to burn until 30 minutes after nightfall.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• Flood rains cease (2105 BCE)
The forty days and nights of rainfall which covered the face of earth with water in Noah's time ended on Kislev 27 of the year 1656 from creation (2105 BCE. The flood itself lasted a full year, as related in Genesis 6-8).
Links: Chronology of the Flood; The Torah's account (Parshat Noach); The 40-Day Mikvah
• 3rd Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
• Passing of R. Chaim of Tchernovitz (1817)
Rabbi Chaim of Tchernovitz (1760-1817) was a disciple of the Maggid of Mezritch and of Rabbi Yechiel Michel of Zlotchov. He authored Be'er Mayim Chayim ("Well of Living Waters"), a commentary on Torah. Rabbi Chaim passed away on the 3rd day of Chanukah.
Link: More on Rabbi Chaim of Tchernovitz
• 2nd liberation of R. Schneur Zalman of Liadi (1800)
Two years after his arrest and liberation in 1798 (see entries for "Kislev 19" and here), Rabbi Schneur Zalman of Liadi (founder of Chabad, 1745-1812) was arrested a second time; again, the charges were that his teachings undermined the imperial authority of the Czar. His second incarceration was less severe than the first; yet Chassidim mark the anniversary of his release on the third day of Chanukah with farbrengens (Chassidic gatherings) and the study of his teachings.
According to other versions of the story, the liberation occurred on the fifth day of Chanukah. Apparently the liberation happened in two stages.
DAILY QUOTE:
No matter how hard a person works, no matter how much time or ingenuity he invests in his career or business, he will not earn a single cent more than what has been ordained for him from Above. Everything we do is merely the fashioning of the channel through which the divine blessing would flow and the vessels in which to receive them[The Chassidic Masters]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:In commemorartion of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. For tonight, we kindle four lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 4th day of Chanukah).
IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the first Chanukah light must be lit before lighting the Shabbat candles, and should contain enough oil (or the candle be big enough) to burn until 30 minutes after nightfall.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• Flood rains cease (2105 BCE)
The forty days and nights of rainfall which covered the face of earth with water in Noah's time ended on Kislev 27 of the year 1656 from creation (2105 BCE. The flood itself lasted a full year, as related in Genesis 6-8).
Links: Chronology of the Flood; The Torah's account (Parshat Noach); The 40-Day Mikvah
• 3rd Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
• Passing of R. Chaim of Tchernovitz (1817)
Rabbi Chaim of Tchernovitz (1760-1817) was a disciple of the Maggid of Mezritch and of Rabbi Yechiel Michel of Zlotchov. He authored Be'er Mayim Chayim ("Well of Living Waters"), a commentary on Torah. Rabbi Chaim passed away on the 3rd day of Chanukah.
Link: More on Rabbi Chaim of Tchernovitz
• 2nd liberation of R. Schneur Zalman of Liadi (1800)
Two years after his arrest and liberation in 1798 (see entries for "Kislev 19" and here), Rabbi Schneur Zalman of Liadi (founder of Chabad, 1745-1812) was arrested a second time; again, the charges were that his teachings undermined the imperial authority of the Czar. His second incarceration was less severe than the first; yet Chassidim mark the anniversary of his release on the third day of Chanukah with farbrengens (Chassidic gatherings) and the study of his teachings.
According to other versions of the story, the liberation occurred on the fifth day of Chanukah. Apparently the liberation happened in two stages.
DAILY QUOTE:
No matter how hard a person works, no matter how much time or ingenuity he invests in his career or business, he will not earn a single cent more than what has been ordained for him from Above. Everything we do is merely the fashioning of the channel through which the divine blessing would flow and the vessels in which to receive them[The Chassidic Masters]
DAILY STUDY:
Chumash: Mikeitz, 6th Portion Genesis 43:16-43:29 with Rashi
• Chapter 43
16. [When] Joseph saw Benjamin with them, he said to the overseer of his house, "Bring the men into the house and [give orders] to slaughter an animal and to prepare, for the men will eat with me at lunch." טז. וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִין וַיֹּאמֶר לַאֲשֶׁר עַל בֵּיתוֹ הָבֵא אֶת הָאֲנָשִׁים הַבָּיְתָה וּטְבֹחַ טֶבַח וְהָכֵן כִּי אִתִּי יֹאכְלוּ הָאֲנָשִׁים בַּצָּהֳרָיִם:
and [give orders] to slaughter an animal and to prepare: Heb. וּטְבֹח ַטֶבַח וְהָכֵן, like וְלִטְבֹּח ַטֶבַח וּלְהָכֵן, and טְבֹחַ is not the imperative, for [if so,] he would have said וּטְבַח
וטבוח טבח והכן: כמו ולטבוח טבח ולהכן, ואין טבוח לשון צווי שהיה לו לומר וטבח:
at lunch: Heb. בָּצָּהֲרָיִם This is translated [by the targumim] as בְּשֵׁירוּתָא, an Aramaic term denoting the first meal of the day. In Old French disner , lunch. There are many [examples of this word] in the Talmud:“he threw his meal (שֵׁירוּתֵיהּ) to a dog” (Ta’anith 11b);“he cut [the bread] for the entire meal (שֵׁירוּתָא)” (Ber. 39b), but every [other] translation of צָהֳרַיִם is טִהִרָא.
בצהרים: זה מתורגם בשירותא, שהוא לשון סעודה ראשונה בלשון ארמי, ובלע"ז דישני"ר [ארוחת צהריים], ויש הרבה בתלמוד (תענית יא ב) שדא לכלבא שירותיה, (ברכות לט ב) בצע אכולא שירותא. אבל כל תרגום של צהרים טיהרא:
17. And the man did as Joseph had said, and the man brought the men into Joseph's house. יז. וַיַּעַשׂ הָאִישׁ כַּאֲשֶׁר אָמַר יוֹסֵף וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף:
18. Now the men were frightened because they had been brought into Joseph's house, and they said, "On account of the money that came back in our sacks at first, we are brought, to roll upon us and to fall upon us and to take us as slaves and our donkeys [as well]." יח. וַיִּירְאוּ הָאֲנָשִׁים כִּי הוּבְאוּ בֵּית יוֹסֵף וַיֹּאמְרוּ עַל דְּבַר הַכֶּסֶף הַשָּׁב בְּאַמְתְּחֹתֵינוּ בַּתְּחִלָּה אֲנַחְנוּ מוּבָאִים לְהִתְגֹּלֵל עָלֵינוּ וּלְהִתְנַפֵּל עָלֵינוּ וְלָקַחַת אֹתָנוּ לַעֲבָדִים וְאֶת חֲמֹרֵינוּ:
Now the men were frightened: Heb. וַיִירְאוּ It is written with two“yuds,” and is translated וּדְחִילוּ,“were frightened.”
וייראו האנשים: כתוב בשני יודי"ן ותרגומו ודחילו:
because they had been brought into Joseph’s house: And it was not customary for others who came to purchase grain to lodge in Joseph’s house, but in the inns in the city. So they were frightened that this was [done] only [in order] to put them in prison.
כי הובאו בית יוסף: ואין דרך שאר הבאים לשבור בר ללון בבית יוסף, כי אם בפונדקאות שבעיר. וייראו שאין זה אלא לאספם אל משמר:
we are brought: into this house.
אנחנו מובאים: אל תוך הבית הזה:
to roll upon us: Heb. לְהִתְגֹלֵל עָלֵינוּ So that the fabricated accusation regarding the money will roll upon us and fall upon us, [“Rolling” denotes the plot, and“falling” the ultimate attack.] Onkelos, however, rendered וּלְהִתְנַפֵּל עָלֵינוּ as וּלְאִסְתְּקָפָא עִלָנָא, which is an expression denoting“fabricating false accusations,” just as the Targum renders עִלִילֹת דְּבָרִים as“and he makes a false accusation against her” (Deut. 22:14) [with the words] תַּסְקוּפֵי מִלִין He (Onkelos) does not translate it literally to conform to the language of the verse. But לְהִתְגֹלֵל, which he (Onkelos) renders לְאִתְרַבְרְבָא, “to aggrandize himself,” is an expression derived from“the golden bowl (גֻלַת)” (Eccl. 12:6);“And Huzzab the queen (גֻלְתָה) was carried away” (Nahum 2:8), which denotes royalty.
להתגולל: להיות מתגלגלת עלינו עלילת הכסף ולהיותה נופלת עלינו. ואונקלוס שתרגם ולאסתקפא עלנא, הוא לשון להתעולל, כדמתרגמינן (דברים כב יד) עלילת דברים תסקופי מילין, ולא תרגמו אחר לשון המקרא, ולהתגלל שתרגם לאתרברבא הוא לשון (קהלת יב ו) גלת הזהב, (נחום ב ח) והצב גלתה העלתה, שהוא לשון מלכות:
19. So they drew near the man who was over Joseph's house, and they spoke to him at the entrance of the house. יט. וַיִּגְּשׁוּ אֶל הָאִישׁ אֲשֶׁר עַל בֵּית יוֹסֵף וַיְדַבְּרוּ אֵלָיו פֶּתַח הַבָּיִת:
20. And they said, "Please, my lord, we came down at first to purchase food. כ. וַיֹּאמְרוּ בִּי אֲדֹנִי יָרֹד יָרַדְנוּ בַּתְּחִלָּה לִשְׁבָּר אֹכֶל:
Please, my lord: Heb. בִּי, an expression of entreaty and supplication, in Aramaic: בָּיָיא בָּיָיא. Rashi bases this translation on Onkelos.
בי א-דני: לשון בעיא ותחנונים הוא, ובלשון ארמי בייא בייא:
we came down: Heb. יָרֹד יָרַדְנוּ. This is a degradation for us. We were accustomed to sustaining others, but now we must rely on you. — [from Gen. Rabbah 92:3]
ירד ירדנו: ירידה היא לנו, רגילים היינו לפרנס אחרים, עכשיו אנו צריכים לך:
21. And it came to pass when we came to the lodging place that we opened our sacks, and behold! each man's money was in the mouth of his sack, and we returned it in our hand[s]. כא. וַיְהִי כִּי בָאנוּ אֶל הַמָּלוֹן וַנִּפְתְּחָה אֶת אַמְתְּחֹתֵינוּ וְהִנֵּה כֶסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ כַּסְפֵּנוּ בְּמִשְׁקָלוֹ וַנָּשֶׁב אֹתוֹ בְּיָדֵנוּ:
22. And we brought down other money in our hand[s] to purchase food. We do not know who put our money into our sacks." כב. וְכֶסֶף אַחֵר הוֹרַדְנוּ בְיָדֵנוּ לִשְׁבָּר אֹכֶל לֹא יָדַעְנוּ מִי שָׂם כַּסְפֵּנוּ בְּאַמְתְּחֹתֵינוּ:
23. And he said, "Peace to you; fear not. Your God and the God of your father gave you a treasure in your sacks; your money came to me." And he brought Simeon out to them. כג. וַיֹּאמֶר שָׁלוֹם לָכֶם אַל תִּירָאוּ אֱלֹהֵיכֶם וֵאלֹהֵי אֲבִיכֶם נָתַן לָכֶם מַטְמוֹן בְּאַמְתְּחֹתֵיכֶם כַּסְפְּכֶם בָּא אֵלָי וַיּוֹצֵא אֲלֵהֶם אֶת שִׁמְעוֹן:
Your God: In your merit, and if your merit is insufficient, the God of your father, in the merit of your father, gave you a treasure. — [from Gen. Rabbah 92:4 according to Albeck’s edition, Lekach Tov, Sechel Tov]
אלהיכם: בזכותכם, ואם אין זכותכם כדאי, ואלהי אביכם, בזכות אביכם נתן לכם מטמון:
24. Then the man brought the men (the brothers) into Joseph's house, and he gave [them] water, and they washed their feet, and he gave fodder to their donkeys. כד. וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף וַיִּתֶּן מַיִם וַיִּרְחֲצוּ רַגְלֵיהֶם וַיִּתֵּן מִסְפּוֹא לַחֲמֹרֵיהֶם:
Then the man brought: One bringing in after another bringing in [they were brought inside twice], because they (the brothers) pushed him (the man) outside until they spoke to him at the entrance of the house. As soon as he said to them,“Peace to you,” they followed and entered after him. — [from Gen. Rabbah 92:4]
ויבא האיש: הבאה אחר הבאה, לפי שהיו דוחפים אותו לחוץ עד שדברו אליו פתח הבית, ומשאמר להם (פסוק כג) שלום לכם, נמשכו ובאו אחריו:
25. And they prepared the gift until Joseph would come at lunchtime, for they heard that there they would eat bread. כה. וַיָּכִינוּ אֶת הַמִּנְחָה עַד בּוֹא יוֹסֵף בַּצָּהֳרָיִם כִּי שָׁמְעוּ כִּי שָׁם יֹאכְלוּ לָחֶם:
And they prepared: Heb. וַיָכִינוּ, they prepared. They adorned it with beautiful vessels. — [from Targum Onkelos]
ויכינו: הזמינו, עטרוהו בכלים נאים:
26. And Joseph came home, and they brought him the gift that was in their hand[s], into the house, and they prostrated themselves to him to the ground. כו. וַיָּבֹא יוֹסֵף הַבַּיְתָה וַיָּבִיאוּ לוֹ אֶת הַמִּנְחָה אֲשֶׁר בְּיָדָם הַבָּיְתָה וַיִּשְׁתַּחֲווּ לוֹ אָרְצָה:
into the house: From the anteroom into the reception hall.
הביתה: מפרוזדור לטרקלין:
27. He inquired after their welfare, and he said to them, "Is your elderly father, whom you mentioned, well? Is he still alive?" כז. וַיִּשְׁאַל לָהֶם לְשָׁלוֹם וַיֹּאמֶר הֲשָׁלוֹם אֲבִיכֶם הַזָּקֵן אֲשֶׁר אֲמַרְתֶּם הַעוֹדֶנּוּ חָי:
28. And they said, "Your servant, our father, is well; he is still alive." And they bowed and prostrated themselves. כח. וַיֹּאמְרוּ שָׁלוֹם לְעַבְדְּךָ לְאָבִינוּ עוֹדֶנּוּ חָי וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ כתיב וישתחו:
And they bowed and prostrated themselves: Because of the greeting [i.e. to acknowledge Joseph’s greeting]. Bowing (קִידָה) means inclining the head (קָדְקֹר). הִשְׁתַּחִוָאָה means prostrating oneself to the ground. — [from Ber. 34b]
ויקדו וישתחו: על שאלת שלום. קידה כפיפת קדקד, השתחוואה משתטח לארץ:
29. And he lifted his eyes and saw Benjamin, his brother, the son of his mother, and he said, "Is this your little brother, whom you told me about?" And he said, "May God favor you, my son. " כט. וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי:
“May God favor you…”: In connection with the other tribes, we heard [them marked by] favor-“with whom God has favored your servant” (Gen. 33:5). Benjamin, however, had not yet been born. Therefore, Joseph blessed him with favor. — [from Gen. Rabbah 92:5]
א-להים יחנך בני: בשאר שבטים שמענו חנינה (לעיל לג ה) אשר חנן א-להים את עבדך, ובנימין עדיין לא נולד, לכך ברכו יוסף בחנינה:
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Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
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Tanya: Likutei Amarim, beginning of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
Friday, 27 Kislev, 5775 • 19 December 2014
Likutei Amarim, beginning of Chapter 4
ועוד יש לכל נפש אלקית שלשה לבושים
In addition [to its ten faculties — discussed in ch. 3], every divine soul (nefesh elokit) possesses three garments.
The soul possesses three auxiliary powers, which are its instruments of expression. Like garments, they can be donned or shed at will. When the soul utilizes any of these three powers it is “clothed” in them; when it does not use them, it is “divested” of them. Also, just as garments give expression to their wearer’s beauty and importance, so, too, when the soul dons and utilizes these “garments”, its intellect and emotion find expression.
שהם מחשבה דבור ומעשה של תרי״ג מצות התורה
They (the garments) are: thought, speech and action as they find expression in the 613 commandments of the Torah.
The Alter Rebbe now goes on to explain how the divine soul expresses itself through these three garments.
שכשהאדם מקיים במעשה כל מצות מעשיות
For, when a person actively fulfills all the precepts which require physical action (e.g., when he dons the tefillin or fulfills the commandment of tzitzit, etc.),
ובדיבור הוא עוסק בפירוש כל תרי״ג מצות והלכותיהן
and with his power of speech he occupies himself in expounding all the 613 commandments and the laws governing their fulfillments,
i.e., the person’s speech is immersed in the study of Torah which includes the exposition of the commandments. For example, Tractate Berachot deals with the commandments and the laws of blessings; Tractate Shabbat deals with the commandments and laws of Shabbat observance, etc.,
ובמחשבה הוא משיג כל מה שאפשר לו להשיג בפרד״ס התורה
and with his power of thought he comprehends all that he is capable of understanding in the Pardes (i.e., the four levels) of Torah,
The word Pardes (פרדס), whose literal meaning is “orchard”, is here used as an acronym of the four Hebrew words, Pshat, Remez, Derush and Sod, meaning, respectively: plain sense, intimation, homiletical exposition and esoteric meaning — the four levels of Scriptural interpretation.
הרי כללות תרי״ג אברי נפשו מלובשים בתרי״ג מצות התורה
then all of his soul’s 613 “organs” are clothed in the 613 commandments of the Torah.
Just as the human body consists of 248 organs and 365 blood vessels, corresponding to the Torah’s 248 positive commandments and 365 prohibitive commandments (613 in all), the soul similarly comprises 613 “organs” — the spiritual counterpart of the 613 bodily organs — each “organ” corresponding to a specific commandment. When, through its three “garments” (thought, speech and action), the soul embraces all 613 commandments, then all 613 “organs” of the soul are enclothed in all 613 commandments — each “organ” of the soul in its related commandment.
(Note the Alter Rebbe’s emphasis of the word “all” (“all the precepts which require physical action,” “in expounding all the 613 commandments,” “all that he is capable of understanding”). Should his “garments” fail to include all 613 commandments — were he to omit one specific commandment — then the corresponding “organ” of the soul will remain bereft of its mitzvah-“garment”.)
Thus we see, in a general sense, how fulfillment of all the commandments with one’s thought, speech and action, “clothes” the entire soul in all 613 commandments of the Torah. The Alter Rebbe now goes on to specify which components of the soul are “clothed” by which particular garment.
ובפרטות: בחינות חב״ד שבנפשו מלובשות בהשגת התורה שהוא משיג בפרד״ס, כפי יכולת השגתו ושרש נפשו למעלה
Specifically: the CHaBaD of his soul (i.e., his intellectual faculties) are clothed in the comprehension of the Torah, which he comprehends in [the four levels of] Pardes of the Torah, to the extent of his mental capacity and according to the supernal root of his soul.
One’s mental capacity determines how much he may understand; the root of his soul determines the area in Torah for which he will have the greatest aptitude. For example, one whose soul is related to the level of Pshat is more likely to comprehend the straightforward meaning of the words of Torah; a soul related to Remez will delve to the stratum of implied meaning underlying the words; and so on. When the person comprehends Torah to the extent of his mental capacity then the CHaBaD components of his soul are clothed in the garment of thought of Torah, i.e., thought as it is related to Torah.
והמדות, שהן יראה ואהבה וענפיהן ותולדותיהן, מלובשות בקיום המצות במעשה ובדיבור שהוא תלמוד תורה שכנגד כולן
And the middot, namely the emotions of fear and love (of the Almighty) together with their offshoots and ramifications, are clothed in the fulfillment of the commandments in deed and in word, (“in word”) meaning in the study of Torah, which is1 “the equivalent of all the commandments.”
The Alter Rebbe’s previous statement, that in comprehending Torah the soul’s faculty of intellect clothes itself in thought, requires no further elaboration; it goes without saying that the intellect can comprehend Torah only through the vehicle of thought.
His latter statement, however (that the middot are clothed in the fulfillment of the commandments in deed or in word), requires further amplification. What connection do the middot of fear and love have with action and speech? The seat of the emotions is in the heart; how do they come to clothe themselves in actions which are done with one’s hand (in donning tefillin, for example), or in speech where one uses his mouth (such as in oral Torah study)?
In answer to this question, the Alter Rebbe explains that completeness in the performance of the commandments demands love and fear of G-d; one can bring to his fulfillment of the commandments the fullness generated by vitality and depth of feeling only when he is imbued with fear and love of the Almighty.
In the Alter Rebbe’s words:
כי האהבה היא שרש כל רמ״ח מצות עשה וממנה הן נמשכות, ובלעדה אין להם קיום אמיתי
For love is the root of a Jew’s observance of all the 248 positive commands; from it they issue forth, and without it they have no true substance.
כי המקיימן באמת הוא האוהב את שם ה׳ וחפ׳ לדבקה בו באמת
For he who fulfills them in truth, is he who loves G-d’s Name and who truly desires to cleave to Him.
ואי אפשר לדבקה בו באמת כי אם בקיום רמ״ח פקודין
Now, one cannot truly cleave to Him except through the fulfillment of the 248 positive commandments,
Thus, one’s love of G-d and desire to cleave to Him dictate that he observe the commandments. Why is it possible to cleave to G-d only by fulfilling the commandments?
שהן רמ״ח אברין דמלכא כביכול, כמו שכתוב במקום אחר
for they are the 2482 “organs of the King” (of G-d, King of the universe), as it were, as is explained elsewhere.3
Just as each of the organs of a human being is a vessel for the particular soul power that clothes itself in it (e.g., the eye is a vessel fot the power of sight, the ear for hearing, and so on), so is each commandment a vessel for the specific aspect of G-d’s Will (the “Supernal Will”) which clothes itself in that particular commandment. Each commandment expresses not only the Supernal Will that a specific act be carried out, but also the particulars of its observance. Thus it is understood that by performing the commandments one achieves unity with G-d, Whose Will they express.
It follows, then, that love of G-d clothes (or expresses) itself in one’s performance of the 248 positive commandments; it is their root and life-force, which leads one to observe them with the totality of one’s being. For when one loves G-d and desires to cleave to Him, he will perform His commandments as he would perform a task for a dear friend — with delight and zest, and with all of his being.
והיראה היא שרש לשס״ה לא תעשה, כי ירא למרוד במלך מלכי המלכים הקדוש ברוך הוא
Fear is the root of one’s observance of the 365 prohibitive commands, for he (the G-d-fearing person) will fear to rebel against the Supreme King of Kings, the Holy One, blessed be He (by acting in defiance of His Will; he will therefore refrain from anything that G-d forbade).
At this level, the word “fear” is taken in its simple sense — trepidation before the severity of G-d’s command.
או יראה פנימית מזו, שמתבושש מגדולתו, למרות עיני כבודו ולעשות הרע בעיניו
Or a deeper level of fear — that he feels ashamed before G-d’s greatness, so that he will not rebel against the all-seeing eyes of His glory by doing what is evil in His eyes,
כל תועבת ה׳ אשר שנא, הם הקליפות וסטרא אחרא
namely, any of the abominable things hated by G-d, which are the kelipot and sitra achra (the “other side” — that which is the opposite of holiness),
אשר יניקתם מהאדם התחתון, ואחיזתם בו הוא בשס״ה מצות לא תעשה
which draw their nurture from man below (in this world) and have their hold in him so that they be able to derive their nurture and life through him through his violation of the 365 prohibitive commandments.
When a person transgresses a prohibitive commandment, G-d forbid, he provides the kelipot with additional strength and vitality. Since kelipot and the sitra achra are entities which conceal G-dliness and holiness and are as such despised by G-d, the Jew therefore guards himself against transgressing. He is “ashamed” to transgress and give the kelipot strength and life. Thus, fear of G-d clothes itself in the observance of prohibitive commandments; for one’s fear of G-d enables him to withstand temptation and refrain from transgression.
We now understand clearly how fear and love of G-d are related to the fulfillment of the commandments, and how the middot are the root and life-force in the performance of commandments in both action and speech.
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FOOTNOTES
1. Mishnah, Peah 1:1.
2. Tikkunei Zohar, Tikkun 30.
3. See further, ch. 23.
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Rambam:
Daily Mitzvah P1, N1, P2 Sefer Hamitzvot
Today's Mitzvah
Friday, 27 Kislev, 5775 • 19 December 2014
Daily Mitzvah P1, N1, P2 Sefer Hamitzvot
Today's Mitzvah
Friday, 27 Kislev, 5775 • 19 December 2014
Positive Commandment 1
Belief in G-d
"I am the L-rd, your G-d" —Exodus 20:2.
The very first mitzvah is to believe in G-d--a primal entity that is the cause and origin of all that exists.
Belief in G-d
Positive Commandment 1
Translated by Berel Bell
The first mitzvah is that we are commanded to acquire knowledge1 of the nature of G‑d's existence, i.e. to understand that He is the Original cause and Source of existence Who brings all creations into being.
The source of this commandment is G‑d's statement2 (exalted be He), "I am G‑d your Lord."
[We see that this commandment is included in the total of 613 from] the end of the tractate Makkos,3 which states, "613 commandments were given to Moshe at Sinai. From which verse do we see this? — 'The Torah which was commanded to us by Moshe.' "4 This indicates [that the number of mitzvos which Moshe commanded us equals] the numerical value of the word Torah.5 The Gemara than asks, "But is this the proper numerical value? It only totals 611!" The answer was given, "The two commandments 'I am G‑d your Lord' and 'Do not have any other gods'6 were heard from G‑d directly"7 [and not through Moshe. They are therefore not alluded to in the word Torah in this verse, which refers only to those 611 mitzvos which were given through Moshe. It is included, however, in the total of 613.]
It is clear from this passage that "I am G‑d your Lord," i.e. knowledge of G‑d, as explained above, is counted as one of the 613 mitzvos.
FOOTNOTES
1.Some translations render this commandment as "belief" in G‑d. However, see Kapach (5731) and Heller (note 1), who translate the Arabic word aetkad as "knowledge." See Guide to the Perplexed, Pt. I, Ch.50, for a detailed description of this term; Derech Mitzvosecha, Haamanas Elokus; On the Teachings of Chassidus, Ch. 13.
See Hilchos Yesodei Hatorah, Ch. 1:1-6, for details of the knowledge mandatory for fulfillment of this mitzvah.
2.Exodus 20:2. Deut. 5:6.
3.23b.
4.Deut. 33:4.
5.In the word "Torah," the tov=400, vov=6, reish=200, and hei=5.
6.Exodus 20:3. Deut. 5:7.
7.[and not through Moshe. They are therefore not alluded to in the word Torah in this verse, which refers only to those 611 mitzvos which were given through Moshe. It is included, however, in the total of 613.]
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Negative Commandment 1
Idol Worship
"You shall have no other gods besides Me" —Exodus 20:3.
The very first prohibition is against ascribing G-dly powers to any entity other than G-d.
Idol Worship
Negative Commandment 1
Translated by Berel Bell
The first prohibition is that we are forbidden from entertaining the thought1 that there is any deity other than G‑d.
The source of this prohibition is G‑d's 'statement'2 (although he is so exalted that the term "speech" cannot really be applied to Him), "Do not have any other gods before me."
In the end of Makkos3 it is explained that this prohibition is included among the 613 commandments, as they state there," 613 commandments were given to Moshe at Sinai." We have explained this proof in the 1st of the Positive Mitzvos.
FOOTNOTES
1.See Kapach (5731), p. 181, footnote 1; who offers a literal translation, "being of the opinion."
2.Exodus 20:3. Deut. 5:7.
3.77b.
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Positive Commandment 2
G-d’s Unity
"Hear O Israel, the L-rd is our G-d, the L-rd is One" —Deuteronomy 6:4.
We are commanded to believe and acknowledge that the One who provides existence to all of creation is one.
G-d’s Unity
Positive Commandment 2
Translated by Berel Bell
The 2nd mitzvah is that we are commanded to acquire knowledge1 of the nature of G‑d's Unity, i.e. to understand that the Original Creator and Source of all existence is One.
The source of this commandment is G‑d's statement2 (exalted be He), "Hear [i.e. "understand"] O Israel, G‑d is our Lord, G‑d is One."
In most Midrashim you will find this mitzvah described [in the context of G‑d's statement that a certain kindness was done to the Jewish people,] "on condition that they unify My Name," "on condition that they unite Me," or a similar expression. They mean to say that G‑d took us out of bondage and heaped kindness upon us upon condition that we have His Unity firmly fixed in our minds — since we are required to do so. [From this we see that knowledge of His unity is an actual requirement, and is therefore counted as one of the 613 commandments.]
In many places the expression is used, "the mitzvah of His Unity" [the word "mitzvah" also indicating that this counts as one of the 613 commandments.]
Our Sages3 also called this mitzvah "Kingdom," saying that [the paragraph Shema is read before V'haya] "in order to accept upon oneself the yoke of the Kingdom of Heaven," i.e. to acknowledge and comprehend His Unity.4
FOOTNOTES
1.See footnote 1.
See Hilchos Yesodei Hatorah, Ch. 1:7, for details of the knowledge mandatory for fulfillment of this mitzvah. See also, Guide to the Perplexed, Pt. I, Ch.50-69.
2.Deut. 6:4.
3.See Berachos 13a; 61b.
4.It has been suggested that the Rambam's intention is as follows: The Talmud could have given the reason, "in order to fulfill the mitzvah of reciting the Shema." The phrase, "Kingdom of Heaven" stresses the additional significance of Shema, in that it also involves the mitzvah of Unity. See Rif Perlo, Vol. I, p. 71a.
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Belief in G-d
"I am the L-rd, your G-d" —Exodus 20:2.
The very first mitzvah is to believe in G-d--a primal entity that is the cause and origin of all that exists.
Belief in G-d
Positive Commandment 1
Translated by Berel Bell
The first mitzvah is that we are commanded to acquire knowledge1 of the nature of G‑d's existence, i.e. to understand that He is the Original cause and Source of existence Who brings all creations into being.
The source of this commandment is G‑d's statement2 (exalted be He), "I am G‑d your Lord."
[We see that this commandment is included in the total of 613 from] the end of the tractate Makkos,3 which states, "613 commandments were given to Moshe at Sinai. From which verse do we see this? — 'The Torah which was commanded to us by Moshe.' "4 This indicates [that the number of mitzvos which Moshe commanded us equals] the numerical value of the word Torah.5 The Gemara than asks, "But is this the proper numerical value? It only totals 611!" The answer was given, "The two commandments 'I am G‑d your Lord' and 'Do not have any other gods'6 were heard from G‑d directly"7 [and not through Moshe. They are therefore not alluded to in the word Torah in this verse, which refers only to those 611 mitzvos which were given through Moshe. It is included, however, in the total of 613.]
It is clear from this passage that "I am G‑d your Lord," i.e. knowledge of G‑d, as explained above, is counted as one of the 613 mitzvos.
FOOTNOTES
1.Some translations render this commandment as "belief" in G‑d. However, see Kapach (5731) and Heller (note 1), who translate the Arabic word aetkad as "knowledge." See Guide to the Perplexed, Pt. I, Ch.50, for a detailed description of this term; Derech Mitzvosecha, Haamanas Elokus; On the Teachings of Chassidus, Ch. 13.
See Hilchos Yesodei Hatorah, Ch. 1:1-6, for details of the knowledge mandatory for fulfillment of this mitzvah.
2.Exodus 20:2. Deut. 5:6.
3.23b.
4.Deut. 33:4.
5.In the word "Torah," the tov=400, vov=6, reish=200, and hei=5.
6.Exodus 20:3. Deut. 5:7.
7.[and not through Moshe. They are therefore not alluded to in the word Torah in this verse, which refers only to those 611 mitzvos which were given through Moshe. It is included, however, in the total of 613.]
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Negative Commandment 1
Idol Worship
"You shall have no other gods besides Me" —Exodus 20:3.
The very first prohibition is against ascribing G-dly powers to any entity other than G-d.
Idol Worship
Negative Commandment 1
Translated by Berel Bell
The first prohibition is that we are forbidden from entertaining the thought1 that there is any deity other than G‑d.
The source of this prohibition is G‑d's 'statement'2 (although he is so exalted that the term "speech" cannot really be applied to Him), "Do not have any other gods before me."
In the end of Makkos3 it is explained that this prohibition is included among the 613 commandments, as they state there," 613 commandments were given to Moshe at Sinai." We have explained this proof in the 1st of the Positive Mitzvos.
FOOTNOTES
1.See Kapach (5731), p. 181, footnote 1; who offers a literal translation, "being of the opinion."
2.Exodus 20:3. Deut. 5:7.
3.77b.
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Positive Commandment 2
G-d’s Unity
"Hear O Israel, the L-rd is our G-d, the L-rd is One" —Deuteronomy 6:4.
We are commanded to believe and acknowledge that the One who provides existence to all of creation is one.
G-d’s Unity
Positive Commandment 2
Translated by Berel Bell
The 2nd mitzvah is that we are commanded to acquire knowledge1 of the nature of G‑d's Unity, i.e. to understand that the Original Creator and Source of all existence is One.
The source of this commandment is G‑d's statement2 (exalted be He), "Hear [i.e. "understand"] O Israel, G‑d is our Lord, G‑d is One."
In most Midrashim you will find this mitzvah described [in the context of G‑d's statement that a certain kindness was done to the Jewish people,] "on condition that they unify My Name," "on condition that they unite Me," or a similar expression. They mean to say that G‑d took us out of bondage and heaped kindness upon us upon condition that we have His Unity firmly fixed in our minds — since we are required to do so. [From this we see that knowledge of His unity is an actual requirement, and is therefore counted as one of the 613 commandments.]
In many places the expression is used, "the mitzvah of His Unity" [the word "mitzvah" also indicating that this counts as one of the 613 commandments.]
Our Sages3 also called this mitzvah "Kingdom," saying that [the paragraph Shema is read before V'haya] "in order to accept upon oneself the yoke of the Kingdom of Heaven," i.e. to acknowledge and comprehend His Unity.4
FOOTNOTES
1.See footnote 1.
See Hilchos Yesodei Hatorah, Ch. 1:7, for details of the knowledge mandatory for fulfillment of this mitzvah. See also, Guide to the Perplexed, Pt. I, Ch.50-69.
2.Deut. 6:4.
3.See Berachos 13a; 61b.
4.It has been suggested that the Rambam's intention is as follows: The Talmud could have given the reason, "in order to fulfill the mitzvah of reciting the Shema." The phrase, "Kingdom of Heaven" stresses the additional significance of Shema, in that it also involves the mitzvah of Unity. See Rif Perlo, Vol. I, p. 71a.
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Rambam:
• 1 Chapter a Day: Positive Commandments Part 2Part 2
84. To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: "There, you will perform all that I command you."
85. To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: "Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose]." Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.
86. To redeem sacred offerings that have becoming blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: "But whenever you desire, you may slaughter...." Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.
87. That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: "Both [the original animal] and the one substituted for it shall be consecrated."
88. To eat the remains of the meal offerings, as [Leviticus 6:9] states: "Aaron and his sons will eat the remainder of it."
89. To eat the flesh of the sin and guilt offerings,1 as [Exodus 29:33] states: "And they shall eat [the sacrifices] with which atonement was made for them."
90. To burn sacred meat which became impure, as [Leviticus 7:19] states: "And the flesh which touches anything impure... [shall be burnt]."
91. To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: "The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day."
92. For a Nazirite to grow his hair long, as [Numbers 6:5] states: "He shall let the hair of his head grow without cutting it."
93. For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: "Should a person die in his presence,... [he must shave....]"
94. For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: "What you have spoken, take heed to fulfill...."a
95. To carry out the laws regarding the nullification of vows, as mentioned in the Torah.
96. For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: "Should an animal die...."
97. For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: "These shall be impure for you...."
98. For [certain] foods to impart impurity, as [Leviticus 11:34] states: "From all the food which you will eat...."
99. For [a woman in the] niddah state to be impure and to impart impurity to others.
100. For [a woman] who gives birth to be impure [like a woman] in the niddah state.
101. For a person afflicted with tzara’at to be impure and to impart impurity.
102. For a garment afflicted with tzara’at to be impure and to impart impurity.
103. For a house afflicted with tzara’at to impart impurity.
104. For a zav to impart impurity.
105. For semen to impart impurity.
106. For a zavah to impart impurity.
107. For a corpse to impart impurity.
108. For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse.b All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.2
109. For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: "And he shall wash all his flesh in water." Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.
110. For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: "This shall be the purification process for the person afflicted with tzara’at...."
111. For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: "And it shall be on the seventh day, he shall shave all his hair."
112. For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: "His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!"' Similarly, all others who are ritually impure must make known their condition.
113. To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: "And it will be a keepsake for the congregation of Israel."
114. For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: "When a person expresses a vow...."
115. For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: "And he shall cause the animal to stand...."
116. For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: "And the priest shall determine its value."
117. For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: "And the value you attach to it shall be according to the amount of seed."
118. For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: "For that which he sinned, [using something] sacred, he shall pay...."
119. For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: "Its produce shall be sacred, [an object of] praise to God...."
120. To leave pe'ah.
121. To leave leket.
122. To leave a forgotten sheaf.
123. To leave the incompletely formed grape clusters.
124. To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: "Leave them for the poor and the stranger." This [verse states] the positive commandment for all these.3
125. To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: "The first fruits of your land...."
126. To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: "Give him the first of your grain."
127. To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: "All the land's tithes...."
128. To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: "You shall surely tithe...." According to the oral tradition, we learn that this refers to the second tithe.
129. For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: "Speak to the Levites:...."
130. To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: "At the end of three years, remove a tithe of all your crops...."
131. To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: "And you shall declare before God, your Lord, `I have removed the sacred [foods]...."'
132. To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: "And you shall respond and say before God, your Lord:...."
133. To separate challah [and give it] to the priest, as [Numbers 15:20] states: "The first of your dough, the challah, you shall separate as an offering...."
134. To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: "In the seventh year, you shall let it lie fallow and withdraw from it."
135. To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: "From plowing and harvesting, you shall rest."
136. To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: "And you shall sanctify the fiftieth year...."
137. To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: "And you shall sound the shofar blasts."
138. To free all land in the Jubilee year, as [Leviticus 25:24] states: "For all your ancestral lands, there will be redemption for the land."
139. To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: "If a person shall sell a residential house in a walled city...."
140. To count the years of the Jubilee year and the shemitah years within it, as [Leviticus 25:8] states: "And you shall count seven shemitah years."
141. To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: "Every creditor must remit...."
142. To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: "Seek to collect [a debt] from a gentile. However, what your brother owes you must remit...."
143. To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: "And you shall give the priest the shankbone...."
144. To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: "Give him the first portion of the shearing of your sheep."
145. To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: "However, any dedication that will be made...."
146. To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: "And you shall slaughter your cattle and your sheep."b
147. To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: "And you shall pour out its blood and cover it with dust."
148. To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: "You shall surely send away the mother."
149. To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: "These are the animals which you may eat...."
150. To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: "All birds which...."
151. To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: "Those which possess walking legs...."
152. To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: "These are the animals which you may eat from all that is found in water...."
153. To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: "This month will be for you the first of the months."
154. To rest on the Sabbath, as [Exodus 23:12] states: "Rest on the seventh day...."
155. To sanctify the Sabbath, as [Exodus 20:8] states: "Remember the Sabbath day to keep it holy."
156. To destroy chametz [before Pesach], as [Exodus 12:15] states: "On the day before [the holiday], obliterate chametz from your homes."
157. To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: "And you shall tell your son on that day,...."
158. To eat matzah on this night, as [Exodus 12:18] states: "In the evening, you shall eat matzot."
159. To rest on the first day of Pesach, as [Exodus 12:16] states: "And on the first day, it shall be a sacred holiday."
160. To rest on the seventh day [of the festival], as [Exodus 12:16] states: "On the seventh day, there will be a sacred holiday."
161. To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: "And you shall count from the day following the day of rest...."
162. To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: "And you shall proclaim a sacred holiday on that selfsame day."
163. To rest on the first day of the seventh month, as [Leviticus 23:24] states: "On the first day of [this] month, you shall have a day of rest."
164. To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: "On the tenth of the month, you shall afflict your souls."
165. To rest on [this] fast day, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths...."
166. To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: "On the first day, there shall be a sacred holiday."
FOOTNOTES
1.. In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.
2.. It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.
3.. In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: "When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger..."
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Rambam:
• 3 Chapters a Day: Yesodei haTorah Yesodei haTorah - Chapter One, Yesodei haTorah Yesodei haTorah - Chapter Two, Yesodei haTorah Yesodei haTorah - Chapter Three
Yesodei haTorah - Chapter One
"Extend Your kindness to those who know You and Your righteousness to the upright of heart” (Psalms 36:11) 1
The first book
Sefer HaMada
The Book of Knowledge
It contains five halachot. They are, in order:
Hilchot Yesodei HaTorah - The Laws [which are] the
Foundations of the Torah
Hilchot De'ot - The Laws of Personal Development
Hilchot Talmud Torah - The Laws of Torah Study
Hilchot Avodat Kochavim UMazalot V'Chukkot
HaAkum - The Laws [Governing the Prohibition against] the Worship of Stars and Spiritual Forces,and the Statutes of the Idolaters
Hilchot Teshuvah - The Laws of Teshuvah
FOOTNOTES
.
The Rambam begins every one of the fourteen books of the Mishneh Torah within a relevant verse from the Prophets or the Holy Scriptures.
Halacha 1
The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.
Halacha 2
If one would imagine that He does not exist, no other being could possibly exist.
Halacha 3
If one would imagine that none of the entities aside from Him exist, He alone would continue to exist, and the nullification of their [existence] would not nullify His existence, because all the [other] entities require Him and He, blessed be He, does not require them nor any one of them. Therefore, the truth of His [being] does not resemble the truth of any of their [beings].
Halacha 4
This is implied by the prophet's statement [Jeremiah 10:10]: "And God, your Lord, is true" - i.e., He alone is true and no other entity possesses truth that compares to His truth. This is what [is meant by] the Torah's statement [Deuteronomy 4:35]: "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His.
Halacha 5
This entity is the God of the world and the Lord of the entire earth. He controls the sphere with infinite and unbounded power. This power [continues] without interruption, because the sphere is constantly revolving, and it is impossible for it to revolve without someone causing it to revolve. [That one is] He, blessed be He, who causes it to revolve without a hand or any [other] corporeal dimension.
Halacha 6
The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am God, your Lord...."
Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.
Halacha 7
This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world.
If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances associated with body and form.
Were the Creator to have body and form, He would have limitation and definition, because it is impossible for a body not to be limited. And any entity which itself is limited and defined [possesses] only limited and defined power. Since our God, blessed be His name, possesses unlimited power, as evidenced by the continuous revolution of the sphere, we see that His power is not the power of a body. Since He is not a body, the circumstances associated with bodies that produce division and separation are not relevant to Him. Therefore, it is impossible for Him to be anything other than one.
The knowledge of this concept fulfills a positive commandment, as [implied by Deuteronomy 6:4]: "[Hear, Israel,] God is our Lord, God is one."
Halacha 8
Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist in two places [simultaneously].
Also, [Deuteronomy 4:15] states: "For you did not see any image," and [Isaiah 40:25] states: "To whom can you liken Me, with whom I will be equal." Were He [confined to] a body, He would resemble other bodies.
Halacha 9
If so, what is the meaning of the expressions employed by the Torah: "Below His feet" [Exodus 24:10], "Written by the finger of God" [ibid. 31:18], "God's hand" [ibid. 9:3], "God's eyes" [Genesis 38:7], "God's ears" [Numbers 11:1], and the like?
All these [expressions were used] to relate to human thought processes which know only corporeal imagery, for the Torah speaks in the language of man. They are only descriptive terms, as [apparent from Deuteronomy 32:41]: "I will whet My lightning sword." Does He have a sword? Does He need a sword to kill? Rather, this is metaphoric imagery. [Similarly,] all [such expressions] are metaphoric imagery.
A proof of this concept: One prophet says that he saw the Holy One, blessed be He, "clothed in snow white" [Daniel 7:9], and another envisioned Him [coming] "with crimson garments from Batzra" [Isaiah 63:1]. Moses, our teacher, himself envisioned Him at the [Red] Sea as a mighty man, waging war, and, at Mount Sinai, [saw Him] as the leader of a congregation, wrapped [in a tallit].
This shows that He has no image or form. All these are merely expressions of prophetic vision and imagery and the truth of this concept cannot be grasped or comprehended by human thought. This is what the verse [Job 11:7] states: "Can you find the comprehension of God? Can you find the ultimate bounds of the Almighty?"
Halacha 10
[If so,] what did Moses, our teacher, want to comprehend when he requested: "Please show me Your glory" [Exodus 33:18]?
He asked to know the truth of the existence of the Holy One, blessed be He, to the extent that it could be internalized within his mind, as one knows a particular person whose face he saw and whose image has been engraved within one's heart. Thus, this person's [identity] is distinguished within one's mind from [that of] other men. Similarly, Moses, our teacher, asked that the existence of the Holy One, blessed be He, be distinguished in his mind from the existence of other entities, to the extent that he would know the truth of His existence as it is [in its own right].
He, blessed be He, replied to him that it is not within the potential of a living man, [a creature of] body and soul, to comprehend this matter in its entirety. [Nevertheless,] He, blessed be He, revealed to [Moses] matters which no other man had known before him - nor would ever know afterward - until he was able to comprehend [enough] from the truth of His existence, for the Holy One, blessed be He, to be distinguished in his mind from other entities, as a person is distinguished from other men when one sees his back and knows the structure of his body and [the manner in which] he is clothed.
This is alluded to by the verse [Exodus 33:23]: "You shall see My back, but you shall not see My face."
Halacha 11
Since it has been clarified that He does not have a body or corporeal form, it is also clear that none of the functions of the body are appropriate to Him: neither connection nor separation, neither place nor measure, neither ascent nor descent, neither right nor left, neither front nor back, neither standing nor sitting.
He is not found within time, so that He would possess a beginning, an end, or age. He does not change, for there is nothing that can cause Him to change.
[The concept of] death is not applicable to Him, nor is [that of] life within the context of physical life. [The concept of] foolishness is not applicable to Him, nor is [that of] wisdom in terms of human wisdom.
Neither sleep nor waking, neither anger nor laughter, neither joy nor sadness, neither silence nor speech in the human understanding of speech [are appropriate terms with which to describe Him]. Our Sages declared: "Above, there is no sitting or standing, separation or connection."
Halacha 12
Since this is so, all such [descriptions] and the like which are related in the Torah and the words of the Prophets - all these are metaphors and imagery. [For example,] "He who sits in the heavens shall laugh" [Psalms 2:4], "They angered Me with their emptiness" [Deuteronomy 32:21], and "As God rejoiced" [ibid. 28:63]. With regard to all such statements, our Sages said: "The Torah speaks in the language of man."
This is [borne out by the rhetorical question (Jeremiah 7:19):] "Are they enraging Me?" Behold, [Malachi 3:6] states: "I, God, have not changed." Now were He to at times be enraged and at times be happy, He would change. Rather, all these matters are found only with regard to the dark and low bodies, those who dwell in houses of clay, whose foundation is dust. In contrast, He, blessed be He, is elevated and exalted above all this.
Yesodei haTorah - Chapter Two
Halacha 1
It is a mitzvah to love and fear this glorious and awesome God, as [Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as [Deuteronomy 6:13] states: "Fear God, your Lord."
Halacha 2
What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Lord, for the living God" [Psalms 42:3].
When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding the deeds of the Master of the worlds to provide a foothold for a person of understanding to [develop] love for God, as our Sages said regarding love: "In this manner, you will recognize He who spoke and [thus,] brought the world into being."
Halacha 3
Everything which the Holy One, blessed be He, created within His world is divided into three categories. They include:
a) Creations which are a combination of matter and form. They are constantly coming into existence and ceasing to exist; for example, the bodies of man and beasts, plants, and metals.
b) Creations which are [also] a combination of matter and form, but do not change from body to body and from form to form as those in the first category. Rather, their form is permanently fixed in their matter, and they do not change as the others do; for example, the spheres and the stars [which revolve] in them. The matter [from which] they [are composed] differs from [a simple conception of] matter, and their form differs from [a simple conception of] form.
c) Creations which have form, but no matter at all; for example, the angels, for the angels do not possess bodies or corporeal being, but rather are forms which are separate from each other.
Halacha 4
What is meant by the prophets' statements that they saw an angel of fire or with wings? All these are prophetic visions and parables, as [Deuteronomy 4:24] states: "God, your Lord, is consuming fire," though He is not fire and [the description of Him in this manner] is only metaphoric. Similarly, [Psalms 104:4] states: "He makes His angels as winds...."
Halacha 5
Since they possess no body, what separates the form [of the angels] from each other? Their existence is not alike. Rather each one is below the level of the other and exists by virtue of its influence, [in a progression of levels,] one above the other.
Everything exists by virtue of the influence of the Holy One, blessed be He, and His goodness. Solomon alluded to this [concept] in his wisdom, saying (Ecclesiastes 5:7): "Because above the one who is high there is a watcher [and there are others higher than them]."
Halacha 6
The expression "below the level of the other" does not refer to height in a spatial sense as [one might say], he is sitting higher than his colleague, [but rather, in regard to spiritual level]. For example, when speaking about two sages, one of whom is greater than the other, we say, "one is above the level of the other." Similarly, a cause is referred to as "above" the effect [it produces].
Halacha 7
The different names with which the angels are called reflect their [spiritual] levels. Thus, they are called:
1) The holy chayyot, who are above all the others;
2) the ofanim; 7) the elohim;
3) the er'elim; 8) the sons of the elohim;
4) the chashmalim; 9) the keruvim;
5) the serafim; 10) the ishim.
6) the mal'achim;
These ten names which are used to refer to the angels reflect their ten [different spiritual] levels. The level above which there is no higher level except that of God, blessed be He, is that of the form called chayyot. Therefore, the prophets state that they are below God's throne of glory.
The tenth [and lowest] level is that of the form called ishim. They are the angels who communicate with the prophets and are perceived by them in prophetic visions. Therefore, they are called ishim, (“men”), because their level is close to the level of human knowledge.
Halacha 8
All these [spiritual] forms are alive. They recognize and know the Creator with very immense knowledge, each of the forms according to its level and not according to its greatness.
Even the highest level is unable to conceive of the true nature of the Creator as He [truly] is, since its intellectual capacity is too limited to know or to grasp [Him]. It does, however, comprehend and know more than the form which is below it.
This is true regarding each and every level, including the tenth level. This [level] also knows the Creator in a manner that surpasses the potential to know and comprehend [God possessed by] human beings made up of body and soul. None [of these levels] can know the Creator as He knows Himself.
Halacha 9
All existence, aside from the Creator - from the first form down to a small mosquito in the depths of the earth - came into being from the influence of His truth. Since He knows Himself and recognizes His greatness, beauty, and truth, He knows everything, and nothing is hidden from Him.
Halacha 10
The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity.
Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one.
This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels.
Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.
Halacha 11
The concepts that we have mentioned about the subject matter in these two chapters are like a drop from the sea [when compared to] what is necessary to explain this matter. The explanation of all the fundamental principles of these two chapters is referred to as Ma'aseh Merkavah, (lit. “the work of [G-d’s] chariot.”)
Halacha 12
The Sages of the early generations commanded that these matters should not be explained except to a single individual [at a time]. He should be a wise man, who can reach understanding with his [powers of] knowledge. In such an instance, he is given fundamental points, and an outline of the concepts is made known to him. He [is expected to continue to contemplate] until he reaches understanding with his powers of knowledge and knows the ultimate meaning and depth of the concept.
These concepts are extremely deep, and not every [person has] the knowledge necessary to appreciate them. In his wisdom, Solomon described them with the metaphor [Proverbs 27:26]: "Lambs for your clothing." [The root kevas - "lamb" - also has the meaning "hide."] Thus, our Sages interpreted this metaphor [to mean]: Matters which are the secrets of the world will be your clothing - i.e., they will be for you alone, and you should not discuss them in public.
Concerning them, [Proverbs 5:17] teaches: "They shall be for you and not for others with you." [Similarly, the Song of Songs 4:11] states: "Honey and milk will be under your tongue." The Sages of the early generations interpreted this [as a metaphor]: Subjects that are like honey and milk should be [kept] under your tongue.
Yesodei haTorah - Chapter Three
Halacha 1
The spheres are called the heavens, the firmament, the habitation, the skies.
There are nine spheres. The closest sphere is the sphere of the moon. The second sphere, which is above it, is the sphere which contains the planet Kochav. 1 The third sphere, which is above it, contains [the planet] Nogah. 2 The fourth sphere contains the sun. The fifth sphere contains [the planet] Ma'dim. 3 The sixth sphere contains the planet Tzedek. 4 The seventh sphere contains [the planet] Shabbtai. 5The eighth sphere contains all the stars which are seen in the sky. The ninth sphere is the sphere which revolves each day from the east to the west.6 It surrounds and encompasses everything.
The planets and stars all appear to be in one sphere, even though one is higher than another. This is because the spheres are pure and refined like glass or sapphire. Therefore, the stars in the eighth sphere appear lower than the first sphere.
Halacha 2
Each of the eight spheres which contain the planets and stars are themselves divided into many spheres, one above the other like the layers of an onion. Some of these spheres revolve from the west to the east, and some revolve from the east to the west, such as the ninth sphere, which revolves from the east to the west. There is no empty space between any of them.
Halacha 3
None of the spheres are light or heavy. They are neither red, black, nor any other color. Though we see them as blue, this is only our perception, because of the height of the atmosphere.
Similarly, they have neither taste nor smell, because these phenomena are present only in matter lower than they. 7
Halacha 4
All these [nine] spheres which surround the world are spherical like a ball, and the Earth is suspended in their midst.
Some of the planets have small spheres fixed [around] them. These spheres do not surround the Earth. Rather, a small sphere which does not surround the Earth is fixed within a large sphere which does.
Halacha 5
The total number of spheres which surround the Earth entirely is eighteen,8 and the number of smaller spheres which do not surround [the world] is eight.
From the movement of the planets and the knowledge of the extent of their revolution each day and each moment, their position either northward or southward, and their distance above the Earth and closeness to it, [it is possible to] know the number of all these spheres, the manner in which they proceed, and the nature of their orbit. This is the science of calculating the seasons and astronomy. Many books about these subjects were written by the wise men of Greece.9
Halacha 6
The ninth sphere, which encompasses all the others, was divided by the Sages of the early generations into twelve sections.10They gave each of these sections a name, based on the shapes that appeared to be formed by the stars below it which correspond to it.
These are the mazalot,11 which are called the lamb, the ox, the twins, the crab, the lion, the virgin, the scales, the scorpion, the bow, the goat, the bucket, and the fish.
Halacha 7
The ninth sphere itself has no division, nor does it possess any of these shapes or any stars. Rather, the larger stars of the constellations of the eighth sphere are seen in the shape of these forms, or [in a form] resembling them.
These twelve forms corresponded to these divisions only at the time of the flood and then, they were given these names. However, at present, they have already moved slightly, because all the stars in the eighth sphere move, as the sun and the moon do. It is just that [these stars] move more slowly. It would take any of these stars approximately seventy years to move the [same] distance which the sun and the moon'' move in one day.
Halacha 8
[Among] all the stars we see are small ones which the Earth surpasses in size and large ones which are several times larger than the Earth.
Our Earth is approximately 40 times larger than the moon, and the sun is approximately 170 times larger than the Earth. Thus, the moon is approximately one 6800th the size of the sun. None of the other stars is as large as the sun, nor is one as small as [the planet] Kochav, in the second sphere.
Halacha 9
All the stars and spheres possess a soul, knowledge, and intellect. They are alive and stand in recognition of the One who spoke and [thus brought] the world into being.
According to their size and level, each one praises and glorifies their Creator as the angels do.12 Just as they are aware of the Holy One, blessed be He, they are also aware of themselves and of the angels which surpass them. The knowledge of the stars and the spheres is less than the knowledge of the angels, but greater than that of men.13
Halacha 10
Below the sphere of the moon, God created a [type of] matter14 which differs from the matter of the spheres. He created four forms15 for this matter, which differ from the forms of matter of the spheres.
Each of these forms was fixed in a portion of this matter [as it exists in its totality]. The first of these forms is the form of fire. [When] it became connected to a portion of this matter, from the two there came into being a body of fire.
The second of these forms is the form of wind. [When] it became connected to a portion of this matter, from the two there came into being a body of wind.
The third of these forms is the form of water. [When] it became connected to a portion of this matter, from the two there came into being a body of water.
The fourth of these forms is the form of earth. [When] it became connected to a portion of this matter, from the two there came into being a body of earth.
Thus, below the sky there are four different states of matter, one above the other, each one encompassing the one below it from all directions, like a sphere. The first of these bodies, which is closest to the sphere of the moon, is that of fire. Below it is the body of wind, below it the body of water, and below it the body of Earth. There is no empty space without any matter between them at all.
11. These four bodies do not possess a soul, nor are they conscious or knowing. Rather, they are like dead bodies. Each one has its inclinations. However, it is not conscious or knowledgeable [of these inclinations], nor can it change them.
David's statement (Psalms 148:7-8): "Praise God from the Earth, sea-monsters and all the depths; fire and hail, snow and vapor" [does not contradict the above statement].16 That verse should be interpreted: Men, praise [God] for His mightiness which is apparent in the fire, hail, and other creations that can be seen below the sky, because their power is always visible to [both] the great and the small.
FOOTNOTES
1.In translation, this word means "star" or "planet." It refers to the planet Mercury.
2.In translation, this word means "shining." It refers to the planet Venus.
3.In translation, this word means "reddening." It refers to the planet Mars.
4.In translation, this word means "justice." It refers to the planet Jupiter.
5.In translation, this word means "the Sabbatical." It refers to the planet Saturn.
6.Sanhedrin 91b states that the Shechinah (Divine Presence) is in the west. Hence, the movement of this sphere in this direction can be considered an act of service to God.
7.As stated in Halachah 10 and in Chapter 2, Halachah 3, the state of matter of the spheres differs from the state of matter in our world.
8.As stated in Halachah 10 and in Chapter 2, Halachah 3, the state of matter of the spheres differs from the state of matter in our world.
9.These include some of the smaller spheres which are included with the eight larger spheres.
10.Note the Rambam's remarks in Hilchot Kiddush HaChodesh 17:24:
This is the science of the seasons and geometry about which the wise men of Greece composed many books. These are presently found in the hands of the Sages. However, the texts which were composed by the Sages of Israel of the tribe of Issachar in the time of the Prophets have not reached us.
[Nevertheless,] since these concepts have been proven conclusively... we are not concerned about the author, regardless of whether they were authored by the prophets or the gentiles.... We are not relying on the person who states or teaches the concept, but on the proofs.
11.The term mazal literally means "source of influence." In the Rambam's time, it was commonly felt that the position of the stars affected one's future. For this reason, the word mazal is often translated as "fortune" or "luck." Many Torah Sages shared these ideas - albeit with the qualification that a Jew always has the potential to rise above these influences. (See the Ra'avad's comments to Hilchot Teshuvah 5:5; Ramban, Responsum 282; and the Nimukei Yosef, Sanhedrin, Chapter 7).
The Rambam totally dismisses the influence of astrology. In his Commentary on the Mishnah, Avodah Zarah 4:7, he describes it as "empty words and lies," and in Shemonah Perakim, Chapter 8, he mentions "the madness with which the astrologers attempt to deceive."
12.Thus, Pesachim 2a interprets Psalms 148:3, "Praise Him all shining stars," simply - i.e., the stars render praise to God. However, note how the Targum and the Midrash Sachar Tov interpret Psalms 19:2, "The heavens relate the glory of God," as "The heavens cause others to relate.
13.Note the differences between this halachah and Chapter 2, Halachah 8.
14.This refers to primeval, unformed matter. In Greek terminology, it is referred to as hyli.
15.The word "form" in this context refers to the entity's spiritual qualities and not its physical shape.
16.Although Notes 6 and 11 mentions the Sages' interpretation of the movement of the stars and spheres as an expression of their praise of God, such a statement cannot be made with regard to these four fundamental elements. The, unlike the stars, are not conscious beings, and their movement and activity are merely natural patterns imprinted within them by God, as explained in Chapter 4, Halachah 2.
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Hayom Yom:
Friday, 27 Kislev, 5775 • 19 December 2014
"Today's Day"
Torah lessons: Chumash: Mikeitz, first parsha, with Rashi.
Tehillim: 120-134.
Tanya: Ch. 3. Now, each (p. 9)...and dread of Him (p. 11).
During the Alter Rebbe's second arrest1 in 5561 (1800) he was not incarcerated as harshly as the first time. However the charges were more ominous for they were aimed at the doctrines of Chassidus and the opposition was intense. He was held in "Taini Soviet" prison and released on the Third Light of Chanuka.
FOOTNOTES
1. See "On Learning Chassidus" Kehot, p. 24.
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Daily Thought:
Insider's History
The history of humankind is not about the rise and fall of empires, nor about their wars and their conquests. It is about a different sort of battle, the battle over whether the Creator of this place belongs here below or in some heaven above.
Those who believe He belongs in His heavens destroy the earth. Those who believe He belongs on earth, they build heaven here.
That is the battle each one of us fights, and that is the story of all humanity’s journey. And that is all that really matters. For that is all there is to any human being.
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Torah lessons: Chumash: Mikeitz, first parsha, with Rashi.
Tehillim: 120-134.
Tanya: Ch. 3. Now, each (p. 9)...and dread of Him (p. 11).
During the Alter Rebbe's second arrest1 in 5561 (1800) he was not incarcerated as harshly as the first time. However the charges were more ominous for they were aimed at the doctrines of Chassidus and the opposition was intense. He was held in "Taini Soviet" prison and released on the Third Light of Chanuka.
FOOTNOTES
1. See "On Learning Chassidus" Kehot, p. 24.
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Daily Thought:
Insider's History
The history of humankind is not about the rise and fall of empires, nor about their wars and their conquests. It is about a different sort of battle, the battle over whether the Creator of this place belongs here below or in some heaven above.
Those who believe He belongs in His heavens destroy the earth. Those who believe He belongs on earth, they build heaven here.
That is the battle each one of us fights, and that is the story of all humanity’s journey. And that is all that really matters. For that is all there is to any human being.
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