Rosh Chodesh Tevet
Today's Laws & Customs:
Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Tevet (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 7 Lights tonight
In commemoration 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. Tonight we kindle seven lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 7th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
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.
Chanukah 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:
6th 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
DAILY QUOTE:
They shall make for Me a Sanctuary, and I shall dwell amidst them.[Exodus 25:8]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Tevet (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 7 Lights tonight
In commemoration 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. Tonight we kindle seven lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 7th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
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.
Chanukah 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:
6th 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
DAILY QUOTE:
They shall make for Me a Sanctuary, and I shall dwell amidst them.[Exodus 25:8]
DAILY STUDY:
Chumash: Parshat Vayigash, 2nd Portion (Genesis 44:31-45:7) with Rashi
• Chapter 44
31. it will come to pass, when he sees that the boy is gone, he will die, and your servants will have brought down the hoary head of your servant, our father, in grief to the grave. לא. וְהָיָה כִּרְאוֹתוֹ כִּי אֵין הַנַּעַר וָמֵת וְהוֹרִידוּ עֲבָדֶיךָ אֶת שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה:
it will come to pass, when he sees that the boy is not here, he will die: His father will die because of his calamity [of the loss of his son].
והיה כראותו כי אין הנער ומת: אביו מצרתו:
32. For your servant assumed responsibility for the boy from my father, saying, 'If I do not bring him to you, I will have sinned against my father forever.' לב. כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר מֵעִם אָבִי לֵאמֹר אִם לֹא אֲבִיאֶנּוּ אֵלֶיךָ וְחָטָאתִי לְאָבִי כָּל הַיָּמִים:
For your servant assumed responsibility for the boy: Now if you ask why I enter the fray more than my other brothers, [I will reply that] they are all [standing] from the outside [without commitment], while I have bound myself with a strong bond to be an outcast in both worlds. [From Gen. Rabbah 93:8]
כי עבדך ערב את הנער: ואם תאמר למה אני נכנס לתגר יותר משאר אחי, הם כולם מבחוץ, אבל אני נתקשרתי בקשר חזק להיות מנודה בשני עולמות:
33. So now, please let your servant stay instead of the boy as a slave to my lord, and may the boy go up with his brothers. לג. וְעַתָּה יֵשֶׁב נָא עַבְדְּךָ תַּחַת הַנַּעַר עֶבֶד לַאדֹנִי וְהַנַּעַר יַעַל עִם אֶחָיו:
please let your servant stay: I am superior to him in all respects: in strength, in battle, and in service. [From Gen. Rabbah 93:8]
ישב נא עבדך וגו': לכל דבר אני מעולה ממנו, לגבורה, ולמלחמה, ולשמש:
34. For how will I go up to my father if the boy is not with me? Let me not see the misery that will befall my father!" לד. כִּי אֵיךְ אֶעֱלֶה אֶל אָבִי וְהַנַּעַר אֵינֶנּוּ אִתִּי פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת אָבִי:
Chapter 45
1. Now Joseph could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Joseph made himself known to his brothers. א. וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כָל אִישׁ מֵעָלָי וְלֹא עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל אֶחָיו:
Now Joseph could not bear all those standing: He could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [From Tanchuma Vayigash 5]
ולא יכול יוסף להתאפק לכל הנצבים: לא היה יכול לסבול שיהיו מצרים נצבים עליו ושומעין שאחיו מתביישין בהודעו להם:
2. And he wept out loud, so the Egyptians heard, and the house of Pharaoh heard. ב. וַיִּתֵּן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וַיִּשְׁמַע בֵּית פַּרְעֹה:
and the house of Pharaoh heard: Heb. פַּרְעֹה בֵּית, the house of Pharaoh, namely his servants and the members of his household. This does not literally mean a house, but it is like “the house of Israel” (Ps. 115:12), “the house of Judah” (I Kings 12:21), mesnede in Old French, household. [From Targum Onkelos]
וישמע בית פרעה: ביתו של פרעה, כלומר עבדיו ובני ביתו. ואין זה לשון בית ממש אלא כמו (תהלים קטו יב) בית ישראל, (מלכים א' יב כא) בית יהודה מיישניד"א בלע"ז [בני הבית]:
3. And Joseph said to his brothers, "I am Joseph. Is my father still alive?" but his brothers could not answer him because they were startled by his presence. ג. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו:
they were startled by his presence: Because of embarrassment. [From Tanchuma Vayigash 5]
נבהלו מפניו: מפני הבושה:
4. Then Joseph said to his brothers, "Please come closer to me," and they drew closer. And he said, "I am your brother Joseph, whom you sold into Egypt. ד. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה:
Please come closer: He saw them drawing backwards. He said,“Now my brothers are embarrassed” (Tanchuma Vayigash 5). He called them tenderly and pleadingly and showed them that he was circumcised (Gen. Rabbah 93:10).
גשו נא אלי: ראה אותם נסוגים לאחוריהם, אמר עכשיו אחי נכלמים, קרא להם בלשון רכה ותחנונים, והראה להם שהוא מהול:
5. But now do not be sad, and let it not trouble you that you sold me here, for it was to preserve life that God sent me before you. ה. וְעַתָּה | אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם:
to preserve life: Heb. לְמִחְיָה, to be to you a preserver of life. [From Targum Jonathan]
למחיה: להיות לכם למחיה:
6. For already two years of famine [have passed] in the midst of the land, and [for] another five years, there will be neither plowing nor harvest. ו. כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין חָרִישׁ וְקָצִיר:
For already two years of famine: have passed of the [total] years of the famine.
כי זה שנתים הרעב: עברו משני הרעב:
7. And God sent me before you to make for you a remnant in the land, and to preserve [it] for you for a great deliverance. ז. וַיִּשְׁלָחֵנִי אֱלֹהִים לִפְנֵיכֶם לָשׂוּם לָכֶם שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה גְּדֹלָה:
___________________________
Daily Tehillim: Psalms Chapters 145-150
• Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
____________________________
Tanya: Likutei Amarim, beginning of Chapter 5
• Lessons in Tanya
• Today's Tanya Lesson
Monday, 30 Kislev, 5775 • 22 December 2014
Likutei Amarim, beginning of Chapter 5
At the conclusion of the previous chapter, the Alter Rebbe depicted the study of Torah as a royal embrace: When one studies Torah, his intellect “embraces” and encompasses the Divine Will and wisdom — and thus he “embraces” the King of kings Himself, since “He and His wisdom are one.” In turn, the “King” (i.e., G-d’s Will and wisdom) “embraces” the mind of the Torah student.
But while it is readily understood that the mind can be described as “embracing” the Torah knowledge that it absorbs, the meaning of Torah’s “embracing” one’s intellect is unclear. In ch. 5 the Alter Rebbe clarifies this point. He does so by elucidating the term “grasp” used in the statement by Elijah (quoted in the previous chapter) that no thought can “grasp” G-d except by way of “grasping” the Torah.
Primarily, however, this chapter aims to show how Torah study is superior to all other mitzvot; not only is one encompassed by G-d’s Will when he studies the Torah, as when he performs any mitzvah, but furthermore, he “embraces” G-d by understanding His wisdom as set forth in Torah.
ולתוספת ביאור באר היטב לשון תפיסא שאמר אליהו: לית מחשבה תפיסא בך כו׳
A further explanation, to more fully elucidate the expression “tefissa” (“grasp”), in the words of Elijah, “No thought can grasp You”:
As explained in ch. 4, we cannot ordinarily “grasp” G-d with our intellect, but only through Torah study. Realizing our inability to comprehend G-dliness will thus explain how we do grasp Him through Torah.
הנה כל שכל כשמשכיל ומשיג בשכלו איזה מושכל, הרי השכל תופס את המושכל ומקיפו בשכלו
When any intellect perceives and understands some intellectual subject, the mind grasps that subject and encompasses it,
והמושכל נתפס ומוקף ומלובש בתוך השכל שהשיגו והשכילו
and the subject is grasped and encompassed by, and is clothed within, the intellect that understood and perceived it.
The subject, which is now within the human intellect, is surrounded and encompassed by that intellect, much as a material object is surrounded by the hand that grasps it.
But the subject can be said to be within the mind only once the mind has fully understood it (as indicated also by the Alter Rebbe’s use of the past tense — “…the intellect that understood and perceived it”). Before mastering the subject, however, while the mind is engaged in analyzing its details, the subject is still “above” the mind, and the relationship between them is the reverse: the mind is “within” the subject and is encompassed by it.
In the Alter Rebbe’s words:
וגם השכל מלובש במושכל בשעה שמשיגו ותופסו בשכלו
Also, the intellect is clothed within the subject at the time of intellectual comprehension and grasping.1
Thus, in the act of understanding an idea the mind both encompasses the concept and is encompassed by it, and this is the significance of the term “grasping” used above.
דרך משל: כשאדם מבין ומשיג איזו הלכה במשנה או בגמרא לאשורה על בוריה
When, for example, one understands and comprehends a particular halachah in the Mishnah or Gemara, clearly and thoroughly, through strenuous application of his mind,
הרי שכלו תופס ומקיף אותה, וגם שכלו מלובש בה באותה שעה
his intellect grasps and encompasses that halachah, and his intellect is also clothed in it at that time when he strives to understand it.
והנה הלכה זו היא חכמתו ורצונו של הקדוש ברוך הוא
Now, this halachah is the wisdom and Will of G-d — the rationale underlying the halachah is G-d’s wisdom, and the ruling itself is G-d’s Will, as mentioned in ch. 4.
שעלה ברצונו שכשיטעון ראובן כך וכך, דרך משל, ושמעון כך וכך, יהיה הפסק ביניהם כך וכך
It so arose in His Will that if, for example, Reuven would claim thus and Shimon thus, such and such should be the verdict between them.
ואף אם לא היה ולא יהיה הדבר הזה לעולם, לבא למשפט על טענות ותביעות אלו
Even if it never did nor ever will come to pass that litigation occur over these arguments and claims,
Thus, were the purpose of Torah study only to learn how to practice its laws — in this case: how to resolve this dispute — then the study of such a law would indeed serve no purpose. In fact, however, there is great value in studying even such a halachah, for thereby one knows G-d’s Will and wisdom, and attaches himself to it, as the Alter Rebbe continues:
מכל מקום, מאחר שכך עלה ברצונו וחכמתו של הקדוש ברוך הוא, שאם יטעון זה כך וזה כך יהיה הפסק כך
yet, since it arose thus in G-d’s Will and wisdom that if one person would claim this way and the other that way, the verdict be such and such,
הרי כשאדם יודע ומשיג בשכלו פסק זה, כהלכה הערוכה במשנה או גמרא או פוסקים
therefore when one knows and comprehends this verdict as a halachah set forth in the Mishnah or Gemara or Poskim (the halachic codifiers),
If one arrives at the identical verdict on the basis of any other legal system, this verdict represents human knowledge, not Divine wisdom. If, however, he derives the ruling from Torah,
הרי זה משיג ותופס ומקיף בשכלו רצונו וחכמתו של הקדוש ברוך הוא, דלית מחשבה תפיסא ביה ולא ברצונו וחכמתו
he then actually comprehends and grasps the Will and wisdom of G-d, Whom no thought can grasp, nor [can any thought grasp] His Will and wisdom,
כי אם בהתלבשותם בהלכות הערוכות לפנינו
except when they — G-d’s Will and wisdom — clothe themselves in the halachot set before us.
This is one facet of understanding Torah, namely, that thereby one’s intellect encompasses the Divine Will and wisdom. Furthermore:
וגם שכלו מלובש בהם
His intellect is also clothed within them — within the Divine Will and wisdom contained in Torah; his mind is encompassed by them.
והוא יחוד נפלא, שאין יחוד כמוהו ולא כערכו נמצא כלל בגשמיות
Now this is a most wonderful unity; in the physical realm there in no unity similar or parallel to it, i.e., of two things as disproportionate as human intellect and Torah, G-d’s intellect —
להיות לאחדים ומיוחדים ממש מכל צד ופנה
that they should actually become one and united from every side and angle.
FOOTNOTES
1. The Rebbe notes:
The process of understanding an idea is as follows: At first one grasps the idea or concept in a general way, and at that time his intellect encompasses the subject. Afterwards, one begins to dissect the general idea through analysis and argument, at which time the subject encompasses his intellect. When he finishes dissecting and analyzing (i.e., once he has mastered the concept thoroughly, in the Alter Rebbe’s words: “The intellect...understood and perceived it...”), his intellect once again encompasses the subject.
____________________________
Rambam:
Daily Mitzvah N64, P8, P6, P206 Sefer Hamitzvot
Today's Mitzvah
Monday, 30 Kislev, 5775 • 22 December 2014
Daily Mitzvah N64, P8, P6, P206 Sefer Hamitzvot
Today's Mitzvah
Monday, 30 Kislev, 5775 • 22 December 2014
Negative Commandment 64 (Digest)
Testing G‑d
"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.
Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.
The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1
The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Yesodei HaTorah Ch. 7-10 regarding how to recognize a true prophet.
2.Deut. 6:16.
________________________________________
Positive Commandment 8 (Digest)
Emulating G‑d
"And walk in His ways"—Deuteronomy 28:9.
We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."
The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.
The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."
This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."
This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 28:9.
2.Deut. 11:22.
3.Parshat Eikev.
4.Deut. 13:5.
5.Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."
________________________________________
Positive Commandment 6 (Digest)
Clinging to the Sages
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.
The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."
Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 11:22.
2.Deut. 10:20.
3.Ketubot 111b.
4.Deut. 4:22.
________________________________________
Positive Commandment 206 (Digest)
Loving Our Fellow
"Love your fellow as yourself"—Leviticus 19:18.
We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.
The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.
The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:18.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Testing G‑d
"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.
Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.
The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1
The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Yesodei HaTorah Ch. 7-10 regarding how to recognize a true prophet.
2.Deut. 6:16.
________________________________________
Positive Commandment 8 (Digest)
Emulating G‑d
"And walk in His ways"—Deuteronomy 28:9.
We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."
The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.
The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."
This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."
This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 28:9.
2.Deut. 11:22.
3.Parshat Eikev.
4.Deut. 13:5.
5.Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."
________________________________________
Positive Commandment 6 (Digest)
Clinging to the Sages
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.
The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."
Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 11:22.
2.Deut. 10:20.
3.Ketubot 111b.
4.Deut. 4:22.
________________________________________
Positive Commandment 206 (Digest)
Loving Our Fellow
"Love your fellow as yourself"—Leviticus 19:18.
We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.
The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.
The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:18.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Rambam:
• 1 Chapter a Day: Negative Commandments Part 2Part 2
121. Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: "Neither shall you break a bone of it."
122. Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: "Neither shall you break a bone of it."
123. Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: "Do not remove [any of the meat] from the house...."
124. Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: "It shall not be baked as leaven. Their portion...."
125. Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: "Do not eat from it raw or boiled in water."
126. Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: "No temporary resident or hired worker may eat from it."
127. Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: "No uncircumcised person may eat of it."
128. Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: "No outsider may eat from it." This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].
129. For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 6:20] states: "And a soul who partakes of the meat of the peace sacrifice while he is impure...."
130. Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: "Meat that has touched any impurity shall not be eaten."
131. Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: "One who eats it shall bear his guilt,... his soul will be punished by karet."
132. Not to eat piggul, as [Leviticus 7:18] states: "It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt." This sin is punishable by karet.
133. For an unauthorized person not to partake of the terumot,1as [Leviticus 22:10] states: "No unauthorized person shall eat it."
134. For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: "A tenant of a priest or [his] hired worker shall not eat the holy [food]."
135. For an uncircumcised person not to partake of terumah or other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.2
136. For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: "Any of your descendants... shall not eat from the consecrated foods."3
137. For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: "When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts]."
138. For a meal offering brought by a priest not to be eaten, as [Leviticus 6:15] states: "Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten."
139. Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: "Any sin offering whose blood has been brought...."
140. Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: "Do not eat of any abomination." According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.
141. Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: "You may not eat within your gates the tithe from your grain."
142. Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...your wine...."
143. Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...and your oil...."
144. Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: "You may not eat [within your gates]... and the firstlings [of your cattle and flocks]...."
145. For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: "...your cattle and your flocks." According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: "You may not eat within your gates...."
146. Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: "You may not [eat]...[the sacrifices] you have vowed [to bring]...," meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.
147. Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: "You may not [eat]... the [animals] you have pledged [to bring as sacrifices]..." - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.
148. For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: "An unauthorized person shall not partake of them, for they are holy."
149. For a priest not to partake of the first fruits [Bikkurim] before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: "You may not [eat]... the elevated gifts [delivered by] hand." The [latter phrase] refers to the first fruits.
150. Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: "I have not consumed it while it is impure."
151. Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: "I have not eaten from it while in mourning."
152. Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: "I have not used it for the dead." Anything that is not associated with the needs of a living body is referred to as "used for the dead."4
153. Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: "And they shall not profane the sacred gifts which the children of Israel will separate for God." This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.
154. Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: "Do not delay your offerings of newly ripened produce and your agricultural offerings." [This means:] Do not delay bringing an offering that should be brought first.
155. Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: "[When you make a pledge to God,] do not delay paying it."
156. Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: "Do not appear before Me empty-handed."
157. Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: "He shall not violate his word."
158. For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: "They shall not marry an immoral woman or a chalalah."
159. For a priest not to marry a chalalah,5 as [Leviticus 21:7] states: "They shall not marry... a chalalah."
160. For a priest not to marry a divorcee, as [Leviticus 21:7] states: "...nor may they marry a woman divorced from her husband."
161. For a High Priest not to marry a widow, as [Leviticus 21:14] states: "A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry."
162. For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: "He shall not profane his progeny...." This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].
163. For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: "Do not let your hair grow long."a
164. For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: "Do not rend your garments."
165. For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: "Do not depart from before the entrance to the Tent of Testimony."
166. For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: "He shall not become impure [through contact with] the dead."
167. For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: "He shall not become impure, [even] for his father and mother."
168. For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: "He should not come in contact with any dead body." According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].
169. For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: "He shall not receive an inheritance."
170. For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: "The priests and the Levites shall not receive a portion or an inheritance."
171. Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: "Do not make a bald spot upon your heads."
172. Not to eat non-kosher animals, as [Deuteronomy 14:7] states: "Nevertheless, among those who chew the cud, these you may not eat...."
173. Not to eat non-kosher fish, as [Leviticus 11:11] states: "They shall be [regarded as] a detestable thing for you. Do not eat of their flesh."
174. Not to eat non-kosher birds, as [Leviticus 11:13] states: "These birds you must regard as detestable. Do not eat them."
175. Not to eat flying insects, as [Deuteronomy 14:19] states: "Every flying insect [that is] not-kosher for you shall not be eaten."
176. Not to eat insects that breed on land, as [Leviticus 11:41] states: "Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten."
177. Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: "Do not make your souls impure with any insect that creeps upon the earth."
178. Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: "...for any swarming creature which breeds upon the land, you shall not eat them."
179. Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: "Do not make yourselves detestable [by eating] any swarming creature."
180. Not to eat carrion, as [Deuteronomy 14:21] states: "Do not eat carrion."
181. Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: "Do not eat flesh torn off [by a predator]."
182. Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: "Do not eat the life [of an animal] with its flesh."
183. Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: "Therefore, the children of Israel do not eat the displaced nerve."
184. Not to consume blood, as [Leviticus 7:26] states: "Do not consume any blood."
185. Not to partake of [hard] fat, as [Leviticus 7:23] states: "Do not eat any of the fat in an ox, sheep, or goat."
186. Not to cook meat and milk [together], as [Exodus 23:19] states: "Do not cook a kid in its mother's milk."
187. Not to eat meat and milk [together], as [Exodus 34:26] states: "Do not cook a kid in its mother's milk." Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].
188. Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: "And do not eat its flesh."
189. Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: "[Until that day,...] you may not eat bread..."
190. Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... roasted grain..."
191. Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... fresh grain."
192. Not to eat orlah for three years, as [Leviticus 19:23] states: "For three years, you must regard its fruit as a forbidden growth. It may not be eaten."
193. Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: "...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit." This refers to a prohibition against eating [such produce].
194. Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: "...who ate the fat of their sacrifices and drank the wine of their libations."a
195. Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: "This son of ours is a glutton and a drunkard."6
196. Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: "For any person who does not afflict himself [on that day]...."
197. Not to partake of chametz on Pesach, as [Exodus 13:3] states: "Do not eat chametz."
198. Not to eat a mixture of chametz, as [Exodus 12:20] states: "Do not eat any leavened matter."a
199. Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: "Do not eat chametz with it."a
200. Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz and no leaven may be seen in your territories."
201. Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz may be found in your homes."
202. For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: "He shall not drink any grape beverage." [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: "He may not drink vinegar from wine or wine-brandy."
203. [For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: "[He shall not eat] fresh... grapes."
204. [For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: "[He shall not eat]... dried grapes."
205. [For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: "He shall not eat [anything from wine grapes] from its seeds...."
206. [For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: "He shall not eat [anything from wine grapes,...] to its peels."
207. For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: "He may not become impure even for his father, his mother,...."
208. [For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: "He shall not come into contact with any dead body."7
209. [For a Nazarite] not to shave, as [Numbers 6:5] states: "A razor shall not pass upon his head."
210. Not to harvest one's entire field, as [Leviticus 23:22] states: "Do not completely harvest the ends of your fields."
211. Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: "Do not gather the leket of your harvest."
212. Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: "Do not pick the incompletely formed grape clusters in your vine-yard."
213. Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: "Do not gather the individual [fallen grapes] in your vineyard."
214. Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: "Do not go back to take it." [This prohibition also applies to] all trees, as [ibid. 24:20] states: "Do not carefully re-harvest it."
215. Not to sow mixed species of seeds together, as [Leviticus 19:19] states: "Do not sow different species of seed in your field."
216. Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: "Do not plant different species in your vineyard."
217. Not to crossbreed different species of animals, as [Leviticus 19:19] states: "Do not crossbreed your livestock with other species."
218. Not to work with two different species of animals together, as [Deuteronomy 22:10] states: "Do not plow with an ox and a donkey together."
219. Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: "Do not muzzle an ox while it is treading grain."
220. Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: "Do not sow your field."
221. Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: "Do not prune your vineyard."
222. Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: "Do not reap the crops of your harvest that grow on their own."
223. Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
224. Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: "Do not sow...."
225. Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: "Do not harvest the crops which grow on their own."
226. Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
227. Not to sell a field in Eretz Yisrael in perpetuity, as [Leviticus 25:23] states: "Do not make a permanent sale of the land."a
228. Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: "The fields of the open areas [surrounding] their cities shall not be sold." According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].
229. Not to forsake the Levites, as [Deuteronomy 12:191 states: "Be very careful not to abandon the Levite." Rather, we must give them the portions they are due and rejoice with them on each of the festivals.
230. Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: "Do not demand payment from your fellow man."
231. Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states "Be careful, lest an idea...[occur to you....]" This is an accepted general principle: Whenever [the Torah] uses the expressions "Be careful," "Lest," or "Do not," a negative commandment is involved.
232. Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: "Do not harden your heart." Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.
233. Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: "Do not send him away empty-handed."
234. Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: "Do not behave like a creditor towards him."
235. Not to lend at interest to a Jew, as [Leviticus 25:37] states: "Do not lend him your money at interest."
236. Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: "Do not take interest from your brother." According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.
237. Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: "Do not charge him interest."
238. Not to delay payment of a worker, as [Leviticus 19:13] states: "Do not hold back a worker's wages overnight."
239. Not to take security from a debtor by force, as [Deuteronomy 24:10] states: "Do not enter his home to take security."
240. Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: "Do not lie down [to sleep] with his security" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.
241. Not to take security from a widow, as [Deuteronomy 24:17] states: "Do not take a widow's garment as security."
242. Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: "Do not take either the upper or lower millstone as a pledge."
243. Not to kidnap a Jewish person, as [Exodus 20:15] states: "Do not steal." This refers to kidnapping.
244. Not to steal, as [Leviticus 19:11] states: "Do not steal." This refers to stealing money.
FOOTNOTES
1.The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.
2.. A gezerah shavah is one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.
3.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.
4.. Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.
5.A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).
6.Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.
7.Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, "he may not have contact with the dead."
____________________________
Rambam:
• 3 Chapters a Day: Yesodei haTorah Yesodei haTorah - Chapter Ten, De'ot De'ot - Chapter One, De'ot De'ot - Chapter Two
Yesodei haTorah - Chapter Ten
Halacha 1
Any prophet who arises and tells us that God has sent him does not have to [prove himself by] performing wonders like those performed by Moses, our teacher, or like the wonders of Elijah or Elisha, which altered the natural order.
Rather, the sign of [the truth of his prophecy] will be the fulfillment of his prediction of future events, as [implied by Deuteronomy 18:21]: "How shall we recognize that a prophecy was not spoken by God?..."
Therefore, if a person whose [progress] in the service of God makes him worthy of prophecy arises [and claims to be a prophet] - if he does not intend to add [to] or diminish [the Torah], but rather to serve God through the mitzvot of the Torah - we do not tell him: "Split the sea for us, revive the dead, or the like, and then we will believe in you." Instead, we tell him, "If you are a prophet, tell us what will happen in the future." He makes his statements, and we wait to see whether [his "prophecy"] comes to fruition or not.
Should even a minute particular of his "prophecy" not materialize, he is surely a false prophet. If his entire prophecy materializes, we should consider him a true [prophet].
Halacha 2
We should test him many times. If all of his statements prove true, he should be considered to be a true prophet, as [I Samuel 3:20] states concerning Samuel, "And all of Israel, from Dan to Beersheba, knew that Samuel had been proven to be a prophet unto God."
Halacha 3
Behold, the diviners and sorcerers also predict the future. What differentiates between them and a prophet?
[Though] some of the prophecies made by diviners, sorcerers, and the like materialize, some do not [as implied by Isaiah 47:13]: "Let the stargazers, the astrologers, and the diviners of what will happen in the months, come and save you from what will come upon you." [Our Sages note that the verse states] "from what" rather than "from all that."
Also, it is possible that none of their predictions will come true and they will err completely, as [Isaiah 44:25] states: "He frustrates the omens of imposters and drives diviners mad."
In contrast, all the words of a prophet come true, as [II Kings 10:10] states: "God's word will not fall to the ground." Similarly, [Jeremiah 23:28] states: "'The prophet who has a dream may relate his dream, but he who [receives] My word shall speak words of truth. What is the chaff to the grain?' declares God." This implies that the words of sorcerers and dreamers are like chaff that has been mixed with some grain, while the word of God is like grain without any chaff at all.
Concerning this, the Torah promises that a prophet will relate the truth about those matters for which the soothsayers and diviners give false- predictions to the gentiles, so that [the Jews] will not need a sorcerer, a diviner, or the like, as [Deuteronomy 18:10, 14-15] states: "Among you, there shall not be found anyone who passes his son through fire, [a sorcerer, a diviner...] For these nations... [listen to diviners and sorcerers, God has not given you this lot. God will] set up a prophet from your midst."
We see from this that a prophet will arise for the sole purpose of telling us the future events which will transpire in the world, whether there will be plenty or famine, war or peace, and the like. He even will inform a particular individual regarding his needs. Hence, when Saul lost an object, he went to the prophet to discover where it was. These are the types of things that a prophet will say. He will not come to found a new faith or add or withdraw a mitzvah.
Halacha 4
[The above principles do not apply to] prophecies of retribution which a prophet will utter - e.g., "So and so will die," "This or that year will be a year of famine or a year of war," and the like. If his words do not come true, this does not nullify the validity of his prophecy, nor do we say [in condemnation of him]: "Behold, he spoke and his words were not fulfilled."
[This is because] the Holy One, Blessed be He, is slow to anger, abundant in kindness, and forgiving of evil. Thus, it is possible that they will repent and [their sin] will be forgiven, as in the case of the people of Nineveh, or that [retribution] will be held in abeyance, as in the case of Hezekiah.
[This does not apply regarding prophecies for the good.] If [a prophet] promised that good would come and such and such will occur, and the good about which he prophesied did not materialize, he is surely a false prophet. Any good which God decrees - even if [the decree] is provisional - will never be nullified. {We find [God] nullifying a positive prophecy only during the destruction of the first Temple. He had promised the righteous that they would not die together with the wicked; however, He nullified this prophecy, as explained in the tractate of Shabbat.}
We can conclude from this that a prophet should be tested on the basis of his positive prophecies. This was what Jeremiah meant by his reply to Chananiah ben Azur, when he was prophesying doom and Chananiah was promising a [glorious future]. He told Chananiah: "If my words are not fulfilled, this will not lead to the conclusion that I am a false prophet. If your promises are not fulfilled, however, it will be proven that you are a false prophet," as implied by [Jeremiah 28:7,9]: "Hear, now, this word... As for the prophet who prophesies for peace, when the word of the prophet shall come to pass, it will be known that God has truly sent this prophet."
Halacha 5
When a prophet proclaims that another individual is [also] a prophet, we accept the latter as a prophet without requiring [any further] investigation. Thus, after Moses, our teacher, proclaimed that Joshua [was a prophet], all the Jews believed in him before he performed any wonders. The same holds true for subsequent generations.
Once a prophet has made known his prophecy, and his words have proven true time after time, or another prophet has proclaimed him a prophet, if he continues in the path of prophecy, it is forbidden to doubt him or to question the truth of his prophecy.
[When establishing the authenticity of a prophet,] it is forbidden to test him more than necessary. We may not continue to test him forever, as [Deuteronomy 6:15] states: "Do not test God, your Lord, as you tested him in Marah," when [the Jews] said [Exodus 17:7]: "Is God in our midst or not?" Rather, once an individual is established as a prophet, we should believe in him and know that God is in our midst. We should not doubt or question him, as implied by [Ezekiel 2:5]: "They shall know that a prophet was in their midst."
De'ot - Chapter One
Hilchot De'ot
The Laws of Personal Development
They contain eleven mitzvot:
Five positive commandments and six negative commandments.
They are:
1. To emulate His ways
2. To cling to those who know Him
3. To love one's fellow Jews
4. To love the converts
5. Not to hate one's [Jewish] brethren
6. To rebuke
7. Not to embarrass
8. Not to oppress the unfortunate
9. Not to gossip
10. Not to take vengeance
11. Not to bear a grudge.
Halacha 1
Each and every man possesses many character traits. Each trait is very different and distant from the others.
One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years.
There is the prideful man and the one who is exceptionally humble. There is the man ruled by his appetites - he will never be satisfied from pursuing his desires, and [conversely,] the very pure of heart, who does not desire even the little that the body needs.
There is the greedy man, who cannot be satisfied with all the money in the world, as [Ecclesiastes 5:9] states: "A lover of money never has his fill of money." [In contrast,] there is the man who puts a check on himself; he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks.
There is [the miser,] who torments himself with hunger, gathering [his possessions] close to himself. Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune.
All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash. and the like.
Halacha 2
Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other.
With regard to all the traits: a man has some from the beginning of his conception, in accordance with his bodily nature. Some are appropriate to a person's nature and will [therefore] be acquired more easily than other traits. Some traits he does not have from birth. He may have learned them from others, or turned to them on his own. This may have come as a result of his own thoughts, or because he heard that this was a proper trait for him, which he ought to attain. [Therefore,] he accustomed himself to it until it became a part of himself.
Halacha 3
The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself.
If he finds that his nature leans towards one of the extremes or adapts itself easily to it, or, if he has learned one of the extremes and acts accordingly, he should bring himself back to what is proper and walk in the path of the good [men]. This is the straight path.
Halacha 4
The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them.
Therefore, the early Sages instructed a man to evaluate his traits, to calculate them and to direct them along the middle path, so that he will be sound {of body}.
For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger only when the matter is serious enough to warrant it, in order to prevent the matter from recurring. Similarly, he should not desire anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states: "The righteous man eats to satisfy his soul."
Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: "A little is good for the righteous man."
He should not be overly stingy nor spread his money about, but he should give charity according to his capacity and lend to the needy as is fitting. He should not be overly elated and laugh [excessively], nor be sad and depressed in spirit. Rather, he should be quietly happy at all times, with a friendly countenance. The same applies with regard to his other traits.
This path is the path of the wise. Every man whose traits are intermediate and equally balanced can be called a "wise man."
Halacha 5
A person who carefully [examines] his [behavior], and therefore deviates slightly from the mean to either side is called pious.
What is implied? One who shuns pride and turns to the other extreme and carries himself lowly is called pious. This is the quality of piety. However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. The same applies with regard to other character traits.
The pious of the early generations would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits they would veer towards the final extreme, for others, towards the first extreme. This is referred to as [behavior] beyond the measure of the law.
We are commanded to walk in these intermediate paths - and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways."
Halacha 6
[Our Sages] taught [the following] explanation of this mitzvah:
Just as He is called "Gracious," you shall be gracious;
Just as He is called "Merciful," you shall be merciful;
Just as He is called "Holy," you shall be holy;
In a similar manner, the prophets called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability.
Halacha 7
How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]?
He should perform - repeat - and perform a third time - the acts which conform to the standards of the middle road temperaments. He should do this constantly, until these acts are easy for him and do not present any difficulty. Then, these temperaments will become a fixed part of his personality.
Since the Creator is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." This is [the heritage] which our Patriarch Abraham taught his descendants, as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God."
One who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised."
Commentary Halacha 1
Each and every man possesses many character traits. Each trait is very different and distant from the others. - Many commentaries assume that the Rambam is stating simply that there are many personality types, which he proceeds to describe: e.g., the angry man, the calm man, etc. They quote various sources in support of this viewpoint, among them Berachot 58a: "Whoever sees a multitude of Jews recites the blessing: 'Blessed is...the wise who knows the hidden secrets,' because just as their natures are not similar, neither are their faces."
However, by stating that the many character traits are possessed by "each and every man," it is possible that Rambam is implying more than that there are people with different traits. Though in Moreh Nevuchim (The Guide to the Perplexed) 2:40 the Rambam himself elaborates upon that idea, it can be said that here his intent is different. He is emphasizing the degree to which each individual's personality is a combination of different traits, which may be unrelated and even distant from each other. Anger, generosity, and modesty, for example, can be found together in the same person, much in the same way that tenants of all sorts - unrelated to each other - can be housed in a common building.
To illustrate these traits, the Rambam employs concrete examples of extreme personalities, so that the contrasts can be appreciated more easily.
One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger - Obviously, anger or passivity are not these individuals' only traits. Surely, they share the full spectrum of human emotions. However, in these individuals, these traits are most prominent.
See Halachah 2:3 for a further discussion of anger.
or, if at all, he will be slightly angry, [perhaps once] during a period of several years.
There is the prideful man and the one who is exceptionally humble. - Chapter 2, Halachah 3, also deals at length with the contrasts between pride and humility.
There is the man ruled by his appetites, who will never be satisfied from pursuing his desires - Kohelet Rabbah 1:34 states: "No person will die having accomplished [even] half of what he desires." This statement is difficult to comprehend since there appear to be many successful individuals who achieve their desires. Nevertheless, their accomplishments do not necessitate that their desires will be satisfied. As the Midrash continues: "A person who possesses 100 silver pieces desires 200. One who possesses 200 desires 400."
Desire itself is never satisfied. Instead, it puts the person on a constantly moving treadmill, with ever-increasing aims. As soon as one reaches one goal, he instinctively begins the pursuit of another.
and [conversely,] the very pure of heart, who does not desire even the little that the body needs. - This pair of contrasting personality types deal with a person's appetites which can be satisfied by sensual experience. For example, gluttony is stimulated and satisfied by taste. In contrast, the traits mentioned below - the desire for money or the lack of desire for it - do not involve the senses.
There is the greedy man, who cannot be satisfied - Literally, "whose soul is not satisfied." Perhaps the Rambam uses "soul," both here and with regard to the man ruled by his sensual appetites, because it is the desire that characterizes the man, not the performance of an action as such. A man may never indulge his passion for food, or actually amass money and yet, be gluttonous or greedy. Though, in practice, his ability to gratify his ambitions may be limited by external factors, the desires of his soul are, nonetheless, unlimited.
with all the money in the world, as [Ecclesiastes 5:9] states: "A lover of money never has his fill of money." - Here, the Rambam describes an example where the desire for money becomes a goal in itself. In contrast, a man who gathers money so that he can buy things or achieve power is not interested in money per se. Although he may be faulted for different reasons, he is not greedy for money. On the other hand, for the "lover of money," money itself becomes his raison d'etre.
[In contrast,] there is the man who puts a check on himself; - literally, he "cuts himself short." II Kings 19:26 employs a similar usage of the root ketzar: "And the inhabitants are broken, with shortened (i.e., weakened or useless) arms."
he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks. - This refers to a lazy person, who will not bestir himself even for that which is necessary. In Chapter 2, Halachah 7, this type is described clearly as: "lazy and an idler." This is the description, too, in the Rambam's Introduction to Avot - Shemonah Perakim, Chapter 4.
There is [the miser,] - In contrast to the "lover of money" mentioned above, the miser is not as bent on acquiring new wealth as much as hoarding the money and possessions he has.
who torments himself with hunger, gathering [his possessions] close to himself. - The terminology the Rambam uses emphasizes the miser's need to be close to his money and possessions. Similar, but not exactly correspondent, expressions are found in the Bible (Proverbs 13:11) and the Talmud (Bava Kama 80a).
Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune. - Chullin 84b gives examples of such behavior: wearing linen clothing, using glass utensils, and hiring workers without supervising them.
All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; - The Rambam is not referring to an average optimist and a pessimist. Rather, he describes personalities who do not have a grip on reality. onain is the term used for the bereaved who has not yet buried his dead. mehulal, the other extreme, is used by Jeremiah 51:7 to refer to a state of intoxication and delirious drunkenness.
the stingy and the freehanded - Our translation of shua is clearly evident from Hilchot Matnot Ani'im 7:11. It follows that chili represents the opposite extreme. (See also Ibn Ezra, Isaiah 32:5.)
The difference between this pair of traits and the miser-spendthrift pair mentioned above is that the latter refers to a person's conduct toward himself, while the former refers to his conduct with regard to others. The stingy man, unlike the miser, may spend money for his own needs, but is tightfisted when others are concerned. By the same token, a freehanded man need not necessarily indulge himself, though he is generous when giving charity. Though this may sound praiseworthy, when taken to extremes it can also prove dangerous, because a person may hurt himself in the process of giving excessively to another. (See Lechem Mishneh.)
the cruel and the softhearted; the coward and the rash and the like. - We find a longer treatment of personal characteristics in the Rambam's Shemonah Perakim, Chapter 4.
Commentary Halacha 2
Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other. - The Lechem Mishneh understands this as follows: Let us imagine a line drawn from one extreme to another - between the stingy and the freehanded, for example. All who are neither stingy nor freehanded stand between them. They are all intermediate, whether they tend towards stinginess or freehandedness. Each point along this imaginary line stands apart - "is distant" - from the others on that line. In a diagram, this idea might be depicted as follows:
X-----*-------*------*-------*----------*---------*-------*--------X
Stingy intermediate points freehanded.
However, it is highly unlikely that all the Rambam wishes to teach us is that there are many intermediate points of temperament between the extremes. After all, that is self-evident. Furthermore, in each set of associated temperaments - for example, stinginess and freehandedness - only three points on the line are of importance to the Rambam in clarifying his view of personality development: the two extremes and the midpoint. Why should he mention all the other intermediate possibilities?
Thus, it appears that the Rambam is telling us that there is a midpoint temperament between each pair of contrasting extremes. Given the entire range of human temperaments, there are a number of midpoints which are not necessarily related to each other. For example, the midpoint for generosity may be very different from the midpoint for humility. Thus, in Halachah 1, the Rambam stated that our personality traits are "different and distant;" in this halachah, he makes a parallel statement about the midpoints.
With regard to all the traits: a man has some from the beginning of his conception - i.e., the Rambam distinguishes between genetic traits and those that are acquired.
in accordance with his bodily nature. - Here, we see an interrelation between body and soul. Certain temperaments are produced by or relate to particular physical characteristics.
[In Shemonah Perakim, Chapter 4, the Rambam states: "From the outset of a person's [life], he has neither virtues nor vices...." However, there is not necessarily a contradiction between Shemoneh Perakim and this halachah. The possession of certain character traits does not determine whether one will use them for a vice or a virtue.]
Some are appropriate to a person's nature and [therefore,] will be acquired more easily than other traits. - i.e., these traits are not transferred genetically. However, a person is born with a tendency towards them.
In Shemonah Perakim, Chapter 4, the Rambam elaborates on this issue at length. He explains that some people are born with a brain whose internal chemistry is prone to intellectual achievement. However, if this person does not develop this tendency, he will not automatically become a thinker.
Similarly, others have leanings towards courage or cowardice. Nevertheless, these are merely tendencies, and they will not manifest themselves unless consciously developed. Also, these tendencies are, at all times, subject to man's control. We are granted free will, and choose our course of behavior.
Some traits he does not have from birth. He may have learned them from others - In Shemonah Perakim, Chapter 4, the Rambam writes: "From his youth, one becomes accustomed to acting in accordance with the accepted behavior of one's family and locale." In these few words, the Rambam includes all the people who might influence a person's character development: his parents, siblings, teachers, peers, and others. Also, note Chapter 6, Halachah 1.
or turned to them on his own. - There are two ways of acquiring such traits
a) This may have come as a result of his own thoughts - i.e., an intuitive realization of the correctness of a certain course of behavior stemming from one's own creative thought.
b) or because he heard that this was a proper trait for him, which he ought to attain. - i.e., through study a person understands the value of a certain character trait and sets out to acquire it.
[Therefore,] he accustomed himself to it until it became a part of himself. - Unlike the inborn or easily acquired traits, these qualities must first be accepted intellectually. Then, through habitual actions, they become part of the personality. (See Halachah 7 for a detailed explanation of such a process of behavioral modification.)
Commentary Halacha 3
The two extremes of each trait, which are at a distance from one another, do not reflect a proper path - i.e., the path described in this and the following halachot.
It is not fitting - except in certain cases, as explained in Chapter 2, Halachah 3.
that a man should behave in accordance with these extremes - if that his nature
or teach them to himself - and modify his behavior in this direction.
In Shemonah Perakim, Chapter 4, the Rambam elaborates on this concept, contrasting hedonism with asceticism, and pointing out how neither represents a healthy and mature approach to life.
If he finds that his nature leans towards one of the extremes - i.e., a genetic trait, as mentioned in the previous halachah
or adapts itself easily to it - a trait which is easily acquired because of the individual's natural tendencies, as mentioned in the previous halachah.
or, if he has learned one of the extremes - the third type of trait mentioned in the previous halachah.
and acts accordingly, he should bring himself back to what is proper - See Chapter 2, Halachah 2, for an extensive description of the process of correcting one's excesses of temperament.
and walk in the path of the good [men]. - i.e., the path that good men follow. This translation is based on the fact that the word "path" is in the singular, while the modifier "good" is in the plural.
That is the straight path. - Perhaps the Rambam is borrowing a biblical phrase here: "That you walk in the path of the good, and guard the way of the righteous" (Proverbs 2:20).
The nature of "the straight path" is explained in detail in the following halachah.
Commentary Halacha 4
The straight path - This expression is also used in Avot 2:1. In his commentary on that Mishnah, the Rambam cites his explanation of the middle path in the fourth chapter of Shemonah Perakim.
This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] - i.e., a path develops out of a series of midpoints.
This refers to the trait which is equidistant from either of the extremes, without being close to either of them. - These statements echo the opening remarks of the fourth chapter of Shemonah Perakim:
The good acts are those balanced ones midway between two extremes. Both of the extremes are bad - one reflects excess and the other, want. The virtues [good traits] are temperaments and habits which are midway between these two bad tendencies.
These actions [good actions] are produced as a result of these [the good] traits.
Despite the similarity between the Rambam's statements here and those quoted, there is a slight difference. Here, the Rambam focuses on good traits, while in Shemonah Perakim, he emphasizes good actions.
Therefore, the early Sages instructed a man to evaluate his traits - The Rambam appears to be referring to Sotah 5b: "Whoever evaluates his paths in this world will merit and witness God's salvation."
to calculate them and to direct them along the middle path - At the conclusion of Chapter 4 of Shemonah Perakim, the Rambam writes:
When a man weighs his actions constantly and directs them towards their midpoints, he will be on the most elevated human plane possible. He will thereby approach God and grasp His will. This is the most perfect path in the service of God.
Constant introspection is a necessary element in any program of personal and spiritual growth. Even when a person has the highest goals, unless he frequently looks himself squarely in the mirror and examines his behavior, he may make gross errors.
so that he will be sound {of body}. - We have enclosed the words "of body" with brackets because they are not found in authoritative manuscripts of the Mishneh Torah and are problematic. Though a properly balanced temperament may also lead to physical health, this does not appear to be the Rambam's intent.
If the Hebrew bigufo is omitted as suggested, the meaning of shaleim would be altered from "sound" to "complete" or "perfect."
For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger - Our translation is based on Chapter 2, Halachah 3. (Note also the commentary of the Knesset HaGedolah.)
only when the matter is serious enough to warrant it - The Rambam appears to be referring to matters which evoke personal feelings. Nevertheless, the Misrat Moshe interprets this passage as referring to an instance in which Torah law would require a display of anger - e.g., a colleague's transgression of Torah law.
in order to prevent the matter from recurring.
Similarly, he should not desire - This refers to physical desire.
anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states - The Rambam quotes supporting verses for only two of the "intermediate traits;" perhaps, because his description of the middle-of-the-road position for these traits might appear to veer toward one extreme. We might expect the intermediate point between gluttony and its opposite extreme to be eating to one's satisfaction. However, here we are told that we should desire only what is sufficient in order to exist.
However, the Rambam is not telling us to deny ourselves satisfaction. Deuteronomy 8:10 teaches: "You shall eat and be satisfied, and bless God, your Lord." Based on that verse, Berachot 48b explains that we are obligated to recite grace only when we feel physically satisfied. (The Rambam quotes this concept in Hilchot Berachot 1:1.) In Chapter 3, Halachah 1, and in Shemonah Perakim, Chapter 4, he elaborates on the negative aspects of asceticism.
Thus, his intent cannot be that we deny our desires, but rather that we school ourselves to desire and feel satisfied with what we need, without excess. This is a dominant theme in the sections on diet in Chapter 4, and those describing the conduct of a Torah sage in Chapter 5.
"The righteous man eats to satisfy his soul." - The verse continues: "But the belly of the wicked will want." The commentaries note that the contrast between the two does not center on the quantity of food they eat, but on the attitude with which they eat it. Because the righteous are not given over to pursuit of gratification, they can be satisfied. Conversely, it is the gluttony of the wicked which actually causes their want.
Note also the Midrashic interpretations of this verse:
"The righteous..." This refers to Eliezer, who said to Rebecca: "Let me sip a little water" (Genesis 24:17) - a single sip.
"And the belly of the wicked will want." This refers to Esau, who said to Jacob: "Stuff me..." (Genesis 25:30). Rabbi Yitzchak ben Zeira said: he opened his mouth agape like a camel and said: "I will open my mouth and you put it in" (Tanchumah; Pinchas 13; BaMidbar Rabbah 21:18).
Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: - Here again, the Rambam quotes a Biblical verse, because his definition of an intermediate path may seem extreme. The verse also clarifies that the Rambam is not denigrating the idea of work, but excessive preoccupation with one's profession as a means of acquiring possessions.
It is highly unlikely that the Rambam would criticize work per se. Note Proverbs 6:6: "Sluggard, go to the ant, see its ways and become wise;" and Berachot 8a:
He who enjoys the toil of his hands is greater than one who fears God..., as it is stated: "If you eat of the work of you hands, you are fortunate and will possess the good" (Psalms 128:2).
"You are fortunate" - in this life, and "will possess the good" - in the world to come.
The Rambam, himself, quotes the latter passage in Hilchot Talmud Torah 3:11. Thus, the Rambam is not criticizing a person for working hard, but rather teaching us that work and its profits should not be our greatest priorities.
"A little is good for the righteous man." - The verse in its entirety expresses a contrast: "A little is better for the righteous man than the great wealth that many [of the] wicked possess." Note the commentary of ibn Ezra: "The righteous man will be happier with his small lot than the wicked with their great wealth."
He should not be overly stingy - The printed editions of the Mishneh Torah have yikfotz (close his hand). However, most manuscripts use the term: yikabetz (gather).
Yikfotz recalls Deuteronomy 15:7: "Do not close your hand from your needy brother." Thus, the contrasting extreme would be freehandedness. Yikabetz, like vikubatz in Halachah 1, reflects miserly behavior, the opposite of which is being a spendthrift. The variant texts might reflect a difference of opinion as to which opposing extremes the Rambam had in mind.
nor spread his money about, but he should give charity according to his capacity - See Hilchot Arachin 8:12-13, which places restrictions on the extent of one's generosity.
and lend to the needy as is fitting - Lending is also a form of charity. In Hilchot Matnot Ani'im 10:7, the Rambam lists eight degrees of charity. The highest is the support of a fellow Jew who has become poor by giving him loans or the like.
He should not be overly elated and laugh [excessively] - Such expressive "happiness" is often a sign of inner discontent and suffering.
nor be sad and depressed in spirit. Rather, he should be quietly happy at all times - his joy should be a composed sense of satisfaction.
[In this context, see the Ramah's conclusion of his notes to Shulchan Aruch, Orach Chayim (697:1) in which he quotes Proverbs 15:15: "A good-hearted person is always celebrating."]
with a friendly countenance. - In his commentary on Avot 1:14, the Rambam defines "a friendly countenance" as "a spirit of will and gentility."
The same applies with regard to his other traits. - In Shemonah Perakim, Chapter 4, the Rambam mentions many other "intermediate traits." Among them:
Courage is the midpoint between arrogance and fear. Humility is the intermediate between pride and meekness. Earnestness is the intermediate between boasting and lowliness....Patience is the intermediate between rashness and insensitivity...
This path is the path of the wise. - i.e., those whose behavior is controlled by their intellect
Every man whose traits are intermediate and equally balanced can be called a "wise man." - Note the contrast to the "pious" of the following halachah. Though the published editions of the Mishneh Torah include this line as the final concept in our halachah, many of the authoritative manuscripts place it as the beginning of Halachah 5.
Commentary Halacha 5
A person who carefully [examines] his [behavior] - in an effort to achieve the desired intermediate path
and therefore, deviates slightly from the mean - to compensate for a possible error in calculating that mean.
to either side is called pious. - In Shemonah Perakim, Chapter 4, the Rambam explains that one can refine and correct his behavior by balancing a tendency for excess in one direction by intentionally forcing oneself to adopt the opposite extreme. (See Chapter 2, Halachah 2.) He continues:
Therefore, the pious did not allow themselves to fix their traits at the midpoint, but would bend slightly to the side of excess or want as a hedge and a guard.
He goes on to explain that, even for the pious, these extremes are not ends in themselves, but means to help them overcome natural tendencies. Thus, both the pious and a person of underdeveloped character may act in an extreme manner. However, the difference between them is that the behavior of the pious is carefully calculated with the intent of refining his personality, while the underdeveloped person does so without thought, as a natural response to his whims and fancies.
What is implied? - i.e., how is this concept exemplified?
One who shuns pride - At first glance, the choice of pride as an example is rather problematic, because in Chapter 2, Halachah 3, the Rambam states:
There are traits for which it is forbidden for a person to follow an intermediate path.... Such a trait is pride...
The proper path is not that a person should merely be humble, but rather hold himself very lowly...
Therefore, our Sages commanded: "Be very, very humble of spirit."
It is possible to explain that because of the negative aspects of the quality of pride, the middle path that one should follow in regard to it does not resemble the middle paths of the other traits and may appear as an extreme. Pride represents one extreme, its converse being absolute lack of concern for self to the extent that one walks around in rags. Between these extremes are a number of intermediate points: modesty - which might normally be considered as the intermediate level; humility - which the Rambam considers as the true middle path; and extreme humility - which is pious behavior (Lechem Mishneh). See also the commentary on the halachah cited above.
Possibly, it is the exaggerated contrasts in this set of traits that make it the most fitting example to demonstrate the principle of the middle path that the Rambam espouses. These gross differences allow for the possibility of clear distinctions.
and turns to the other extreme - The Lechem Mishneh emphasizes that one need not actually adopt the other extreme, but rather, he should tend his behavior in that direction.
and carries himself lowly is called pious. This is the quality of piety - which represents a deviation from the mean.
However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. - In his commentary on Avot 5:6, the Rambam contrasts the wise and the pious:
A boor is one who lacks both intellectual and ethical development...
A wise man possesses both these qualities in a complete way, as is fitting.
A pious man is a wise man who increases his piety - i.e., his emotional development - until he tends toward one extreme, as explained in Chapter 4 [of Shemonah Perakim], and his deeds exceed his wisdom.
Thus, the wise man is one whose ethical behavior has been developed to the point at which it reflects his intellectual sophistication. He is able to appreciate the mean of each trait and express it within the context of his daily life. The pious man also possesses this quality, but due to his desire for ultimate self-refinement, he is willing to sacrifice himself and tend slightly to the extreme in certain instances.
Although in this halachah, the Rambam differentiates between the middle path - the path of the wise - and "beyond the measure of the law" - the path of the pious, in Hilchot Yesodei HaTorah 5:11 he describes how, "according to the greatness of the Sage, should be the care he takes to go beyond the measure of the law." Thus, it appears that a truly wise man will ultimately seek pious ways.
The same applies with regard to other character traits. - i.e., there is a mean which is the path of wisdom, and a deviation from that course with a positive intent, which is the path of piety.
The pious of the early generations - This expression is borrowed - out of context - from the Mishnah, Berachot 5:1.
would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits, they would veer towards the final extreme - excess (Shemonah Perakim, Chapter 4)
for others, towards the first extreme - lack (ibid.). Depending on the circumstances involved, deviation to either extreme can produce positive results.
This is referred to - by our Sages...
as [behavior] beyond the measure of the law. - We find this expression used in a number of Talmudic passages. For example, Bava Metzia 30b relates that Rabbi Yishmael, Rabbi Yossi's son, was on a journey. A porter traveling the same road asked him to help lift a load of wood. Rabbi Yishmael was a distinguished scholar, and, therefore, this base task would have been demeaning for him. Nevertheless, rather than refuse the porter entirely, Rabbi Yishmael purchased his entire load from him. This was considered as behavior beyond the measure of the law.
See also Berachot 7a and 45b, Bava Kama 100a, Bava Metzia 24b. However, in these and other Talmudic passages where the term is used, the emphasis appears to be on the ethical or legal imperative involved, without stressing the aspect of character development. [Note Hilchot Aveidah 11:7, the Shulchan Aruch, Choshen Mishpat 259:3 and 263:3, and Sefer Mitzvot Katan (Positive Commandment 49), which mention our obligation to go beyond the measure of the law.]
Thus, the Rambam appears merely to be borrowing the term used by the Sages without referring to any specific instance. The path of behavior prescribed by one's intellect corresponds to law, and an intentional deviation from that course for the sake of piety is "beyond the measure of the law."
We are commanded - The Sifre (on Deuteronomy 13:5) states: 'You shall walk after God, your Lord' - this is a positive commandment." The Zohar (Ki Tetze, p. 270) also makes a similar statement. However, neither source elaborates.
Among the Geonim, the Ba'al Halachot Gedolot does list it as a commandment. Rav Sa'adiah Gaon does not include it as a specific commandment.
Sefer HaMitzvot (positive mitzvah 8) and Sefer HaChinuch (mitzvah 610) include this as one of the Torah's 613 mitzvot. However, the Rambam's inclusion of this commandment as one of the 613 mitzvot is somewhat problematic. In Shoresh 4 of his introduction to Sefer HaMitzvot, he states that he does not include any "general mitzvah" which does not involve a specific activity in his reckoning of the 613 mitzvot. For this reason, "Observe My statutes" (Leviticus 19:19) or "Be holy" (Leviticus 19:2) are not included in the 613 mitzvot. On the surface, the command the Rambam mentions here also seems to be an all encompassing charge to develop ourselves spiritually without any specific activity.
Rav Avraham, the Rambam's son, was asked this question, and he explained that here the specific activity implied by this commandment is the development of our emotions and character traits. A somewhat deeper perspective can be gained from the Rambam's own description of the mitzvah. When listing the mitzvot at the beginning of these halachot, he states that the mitzvah is "to imitate God's ways" and in Sefer HaMitzvot, he defines the mitzvah as "to imitate Him, blessed be He, according to our potential."
The implication of these statements is that man has a constant obligation to carry out all of his deeds and guide the progress of his emotional development with the intent of imitating God. (See Likkutei Sichot, Tavo 5748, and note the commentary on the following halachah.)
to walk in these intermediate paths - Despite the Rambam's praise of piety, his very description of it as "beyond the measure of the law" implies that, though it is desirable, it cannot be considered as obligatory.
and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways." - The Rambam describes this mitzvah in the following halachah. Indeed, the authoritative manuscripts of the Mishneh Torah include the paragraph we have just explained as the beginning of Halachah 6.
Commentary Halacha 6
As emphasized in the introduction to this text, the Rambam has structured the Mishneh Torah with the intent of "revealing all the laws to the great and to the small with regard to each and every mitzvah." He does not mention philosophical and ethical concepts unless they are halachot - i.e., practical directives for our behavior.
In this context, we can understand the structure of this chapter. The Rambam set out to describe the mitzvah of following God's ways. As stated in this halachah, he perceives this to mean developing our personalities by emulating the qualities which the Creator reveals. As he states in the following halachah, those qualities are identical with the middle path of human behavior. Therefore, in the initial halachot of this chapter, the Rambam sets out to describe the nature of human personality and the ideal temperaments - the middle path - that man should seek to achieve. Having laid down this foundation, he is able to define that mitzvah in this halachah and begin offering directives for its fulfillment in Halachah 7.
[Our Sages] taught [the following] explanation of this mitzvah - The Rambam appears to be referring to the Sifre, Ekev 11:22, which he quotes in Sefer HaMitzvot (ibid.). That explanation is also paralleled in the Mechiltah (Exodus 14:2) and Shabbat 133b.
It must be noted that other Talmudic and Midrashic sources interpret the commandment to imitate God in a different light. Note Sotah 14a:
[Deuteronomy 13:5 states]: "You shall walk after God, your Lord." Is it possible for man to walk after the Divine Presence? Has it not been stated: "Behold, God, your Lord, is a consuming fire" (Deuteronomy 4:24)?
Rather, [it means] one should follow the qualities of God.
Just as He dresses the naked..., you, too, should dress the naked;
God visited the sick...; you, too, should visit the sick;
God comforted the bereaved...;you, too, should comfort the bereaved;
God buried the dead...; you, too, should bury the dead.
In Sefer HaMitzvot, the Rambam mentions emulating both God's deeds and His qualities. Similarly, Sefer HaChinuch, in its description of this mitzvah, and the Kiryat Sefer in his commentary - both here in Hilchot De'ot and also in Hilchot Eivel - mention both deeds and qualities.
There is not necessarily a contradiction between these two emphases. As mentioned above, our actions reflect our personalities. Therefore, it follows that developing our characters in the manner outlined by the Rambam in this halachah will ultimately produce the good deeds mentioned by our Sages in the passage from Sotah.
Nevertheless, deed is often not a reflection of character. A person with many severe character faults may still do good deeds. Hence, for the "resemblance of God" to be complete, it is not sufficient merely to perform positive deeds. Rather, a person must undergo internal change by developing his character. Therefore, the Rambam focuses more on this aspect of the commandment.
Just as He is called "Gracious," you shall be gracious; Just as He is called "Merciful," you shall be merciful; Just as He is called "Holy," you shall be holy; - Neither the Sifre nor the other sources quoted above mention the trait of holiness. Rather, the third trait mentioned is "piety." Perhaps, since the Rambam gave a specific definition for piety in the previous halachah within his conception of personality development, he does not mention it in the present context to prevent any possible confusion.
In a similar manner, the prophets - The Rambam's choice of words is somewhat surprising since many of these expressions are also found in the Torah as well as in the prophetic works. However, in the Torah these titles are mentioned by Moses or the other prophets. Perhaps this is the Rambam's intent.
called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. - In Hilchot Yesodei HaTorah 1:11-12 and in detail in Moreh Nevuchim (Guide to the Perplexed), Vol. I, Chapters 53 and 54, the Rambam explains that these names are not descriptions of God, who cannot be defined by any specific quality. To do so would limit Him and detract from His infinite and transcendent state of being.
Rather, the use of these titles must be understood as follows: God brings about activities, which, had they been carried out by man, would have been motivated by these emotional states. For example, instead of utterly destroying the Jews after the sin of the Golden Calf, God allowed our people to continue. Were such a deed to have been performed by a human ruler, we would describe him as "slow to anger." Though that term cannot serve as a description for God - for He cannot be described - the Torah and the prophets referred to Him by such terms with the following intent.
[They did so] to inform us that these are good and just paths. - i.e., God acted in ways which we identify with these qualities - and the Torah and the prophets mention these actions - because these are attributes which man should strive to achieve.
A person is obligated to accustom himself to these paths and [to try to] resemble Him - Likkutei Sichot (ibid.) states that with the latter phrase, the Rambam is adding a new thought. As explained above, God cannot be described by any particular quality. If He manifests a quality, it is for a specific intent.
In Moreh Nevuchim (ibid., Chapter 54), the Rambam mentions that the leader of a country should act in a similar manner.
Sometimes he will be merciful and generous to some people - not because of his feelings and natural compassion, but because they are deserving of such treatment.
Sometimes he will bear a grudge, seek revenge, and rage against certain people - not out of feelings of anger... - but in order to produce positive results....
The ultimate ideal man can achieve is to imitate God according to his potential... i.e., to have our deeds resemble His deeds.
For this reason, human behavior should not be motivated by the spontaneous expression of emotion. Rather, man's emotions should arise as the result of a deliberate process of thought.
This reflects themes brought out in the previous halachot of this chapter: that a person must constantly evaluate and review his emotions (Halachah 4); that it is a wise man who is able to appreciate the middle path (Halachah 5).
This is what is meant by the imitation of God: that a person not be controlled by the unchecked expression of his emotions. Rather, he should control his feelings and, motivated by his desire to resemble God, search to find the correct and proper quality, the middle path, appropriate to the situation at hand.
to the extent of his ability. - for man is ultimately finite in nature, and no true resemblance to God is possible.
Commentary Halacha 7
How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]? - Having established personality development as a mitzvah in the previous halachah, the Rambam begins his explanation of how this mitzvah is fulfilled.
He should perform - repeat - and perform a third time - Thus, a person's deeds will shape his character traits.
In this process of personal change, the stress is on the repetition of an act, and not on its quantity or intensity. In his Commentary on the Mishnah, Avot 3:15, the Rambam writes that giving a thousand coins to one person at one time is not as effective in stimulating feelings of generosity as giving a single coin one thousand times.
As mentioned in Halachah 4, though the Rambam's explanations in this chapter parallel those of the fourth chapter of Shemonah Perakim, the texts differ in stressing actions (as the opening lines of that chapter imply), or on character development, which is the theme of our text.
For this reason, the two texts also perceive the process of causation differently. In Shemoneh Perakim, the Rambam states: "These actions [good actions] are produced as a result of these [the good] traits," while here he sees the traits being produced by the actions.
Nevertheless, the two texts do not actually contradict each other. Both statements are true. Our deeds reflect our personalities, and they also help shape those personalities. Generally, this means that a person's behavior will reinforce and strengthen the character traits that motivated those very deeds. However, this chapter - and more particularly, this halachah - deals with a person who has made a commitment to change and refine his character. Therefore - based on his intellect and the directives of the Torah, rather than his spontaneous feelings - he chooses to perform deeds that will bring about this process of inner change.
which conform to - reflect and are motivated by...
the standards of the middle road temperaments - described in Halachot 4 and 5.
He should do this constantly, until these acts are easy for him and do not present any difficulty. - A trait possessed by a person produces activities naturally and spontaneously. However, if one has not acquired a trait as yet, certain actions will be foreign to his nature, and one must trouble himself to perform them.
For example, a liberal man gives charity naturally; the miser must force himself to give. The action for each is the same, but not the inner feelings.
Then, these temperaments will become a fixed part of his personality. - If the miser continues to give frequently, he will find that he no longer feels like a miser, but has become liberal in heart as well as in hand.
Since the Creator - The Rambam uses the term yotzer - literally "the One who forms" - (which appears only one other time in the Mishneh Torah: Hilchot Yesodei HaTorah 1:7).
The Rambam describes God as the Creator with reference to the Divine qualities he describes in these halachot. Before the existence of the world and man, there would be no purpose for God to reveal these qualities, for until man's creation, no one could learn from or emulate them.
[The word yotzer may also be used because of its connection to the word yeitzer, meaning drive or inclination. (See Rashi, Genesis 2:7.)]
is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." - As stated in the commentary on the previous halachah, "the path of God" involves controlling our emotions by using our intellect, so that our behavior is, to the extent that is possible for man, an objective response to a situation. In this manner, our behavior bears a resemblance to God's transcendence of worldly matters.
This is [the heritage] which our Patriarch Abraham taught his descendants - See the Midrash Tanchumah, Shofetim 15:
And what are the ways of God? Righteousness and justice, as it is stated: "And they will keep the path of God to do righteousness and justice" (Genesis 18:19).
as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God." - Since the path of God is mentioned in the context of Abraham's service, it appears that walking in those ways is not synonymous with the performance of the 613 commandments - for they had not been given in Abraham's time. Rather, it must refer to ethics, qualities like righteousness and justice, which are mentioned in that verse.
One who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised." - The Rambam concludes his description of the obligation to develop our characters with the assurance that, ultimately, this course of behavior will bring us benefit and blessing.
De'ot - Chapter Two
Halacha 1
To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.
Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.
Isaiah 5:20 speaks of such people in a like manner: "Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter." Concerning them, Proverbs 2:13 states: "Those who leave the upright paths to walk in the ways of darkness."
What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.
Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: "Fools scorned wisdom and correction."
Halacha 2
How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.
The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.
One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.
Halacha 3
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.
Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant."
Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.
The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.
Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.
This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
Halacha 4
One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.
One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: "Whoever speaks at length brings on sin." They also said: "I have found nothing better for one's person than silence."
Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: "One should always teach his students with brevity." In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2 states: "The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words."
Halacha 5
Silence is a safeguard for wisdom.
Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: "The words of the wise are heard in tranquility" (Ecclesiastes 9:17).
Halacha 6
A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.
It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.
It is forbidden to utter a single word of deception or fraud. Rather. one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.
Halacha 7
One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: "Jesting and lightheadedness accustom one to lewdness." They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.
Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.
He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: "Envy, desire and honor remove a man from life in this world."
The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: "Make even the turning of your foot and make all your ways firm" (Proverbs 4:26).
____________________________
Hayom Yom:
Monday, 30 Kislev, 5775 • 22 December 2014
"Today's Day"
NOTE: Since there was no Kislev 30 in the year 5704 when "Today's Day" was published, it is customary to study the portion for Kislev 29 today as well.
Torah lessons: Chumash: Mikeitz, Shlishi with Rashi.
Tehillim: 140-150.
Tanya: Ch. 4. In addition (p. 13)...(that he violates). (p. 13).
The sins of Israel in the time of the Greeks were: Fraternizing with the Greeks, studying their culture, profaning Shabbat and Holy Days, eating t'reifa and neglecting Jewish tahara.1 The punishment-tribulation was the spiritual destruction2 of the Sanctuary, death, and slavery in exile. Through teshuva3 and mesirat nefesh,4 that great, miraculous Divine salvation - the miracle of Chanuka - came about.
FOOTNOTES
1. Purity. The term "family purity" (for taharat hamishpacha) describes Torah laws concerning marriage, particularly mikva, and all observances related to family sanctity. See Sh'vat 21; Nissan 10.
2. The defilement of the Sanctuary, its altar, and the famous cruses of oil. The physical destruction centuries later was by the Romans.
3. "Return," or "repentance," a frequent theme in Torah and Chassidus. See for example Tishrei 3 to 8.
4. Total devotion, to the point of martyrdom.
____________________________
Daily Thought:
Inspired Animal
Who are you talking to inside yourself? Who are you trying to inspire?
The divine soul needs no enlightenment. The place from which it comes is a place of light.
You need to reach the beast within you. You need to bring that divine light into a language it understands.
____________________________
NOTE: Since there was no Kislev 30 in the year 5704 when "Today's Day" was published, it is customary to study the portion for Kislev 29 today as well.
Torah lessons: Chumash: Mikeitz, Shlishi with Rashi.
Tehillim: 140-150.
Tanya: Ch. 4. In addition (p. 13)...(that he violates). (p. 13).
The sins of Israel in the time of the Greeks were: Fraternizing with the Greeks, studying their culture, profaning Shabbat and Holy Days, eating t'reifa and neglecting Jewish tahara.1 The punishment-tribulation was the spiritual destruction2 of the Sanctuary, death, and slavery in exile. Through teshuva3 and mesirat nefesh,4 that great, miraculous Divine salvation - the miracle of Chanuka - came about.
FOOTNOTES
1. Purity. The term "family purity" (for taharat hamishpacha) describes Torah laws concerning marriage, particularly mikva, and all observances related to family sanctity. See Sh'vat 21; Nissan 10.
2. The defilement of the Sanctuary, its altar, and the famous cruses of oil. The physical destruction centuries later was by the Romans.
3. "Return," or "repentance," a frequent theme in Torah and Chassidus. See for example Tishrei 3 to 8.
4. Total devotion, to the point of martyrdom.
____________________________
Daily Thought:
Inspired Animal
Who are you talking to inside yourself? Who are you trying to inspire?
The divine soul needs no enlightenment. The place from which it comes is a place of light.
You need to reach the beast within you. You need to bring that divine light into a language it understands.
____________________________
No comments:
Post a Comment