Today's Laws & Customs:
Kindle 6 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 six lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 6th 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:
5th 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:
Abraham was told that his descendents will be like the dust of the earth (Genesis 13:17), and as the stars of heaven (ibid. 15:5). So it is with Israel: When they fall, they will fall as low as the dust; when they rise, they will rise as high as the stars.[Pesikta Zutrati]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:5th 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:
Abraham was told that his descendents will be like the dust of the earth (Genesis 13:17), and as the stars of heaven (ibid. 15:5). So it is with Israel: When they fall, they will fall as low as the dust; when they rise, they will rise as high as the stars.[Pesikta Zutrati]
DAILY STUDY:
Chumash: Parshat Vayigash, 1st Portion (Genesis 44:18-44:30) with Rashi
• Chapter 44
18. Then Judah approached him and said, "Please, my lord, let now your servant speak something into my lord's ears, and let not your wrath be kindled against your servant, for you are like Pharaoh. יח. וַיִּגַּשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר בִּי אֲדֹנִי יְדַבֶּר נָא עַבְדְּךָ דָבָר בְּאָזְנֵי אֲדֹנִי וְאַל יִחַר אַפְּךָ בְּעַבְדֶּךָ כִּי כָמוֹךָ כְּפַרְעֹה:
Then…approached him… something into my lord’s ears: Let my words enter your ears. [From Gen. Rabbah 83:6]
ויגש אליו וגו'. דבר באזני א-דני: יכנסו דברי באזניך:
and let your wrath not be kindled: From here you learn that he spoke to him harshly.
ואל יחר אפך: מכאן אתה למד שדבר אליו קשות:
for you are like Pharaoh: This is its simple meaning. Its midrashic meaning is, however: You will ultimately be punished with צָרַעַת because of him, just as Pharaoh was punished because of my great-grandmother Sarah for the one night that he detained her (Gen. 12:17). Another explanation: Just as Pharaoh issues decrees and does not carry them out, makes promises and does not fulfill them, so do you. Now, is this the “setting of an eye,” concerning which you said [that you wanted] “to set your eye upon him” ? [See verse 21.] Another explanation: For like you, so is Pharaoh-if you provoke me, I will kill you and your master. [From Gen. Rabbah 93:6]
כי כמוך כפרעה: חשוב אתה בעיני כמלך זה פשוטו. ומדרשו, סופך ללקות עליו בצרעת כמו שלקה פרעה על ידי זקנתי שרה על לילה אחת שעכבה. דבר אחר מה פרעה גוזר ואינו מקיים, מבטיח ואינו עושה, אף אתה כן, וכי זו היא שימת עין שאמרת לשום עינך עליו. דבר אחר כי כמוך כפרעה אם תקניטני אהרוג אותך ואת אדוניך:
19. My lord asked his servants, saying, 'Have you a father or a brother?' יט. אֲדֹנִי שָׁאַל אֶת עֲבָדָיו לֵאמֹר הֲיֵשׁ לָכֶם אָב אוֹ אָח:
My lord asked his servants: From the beginning, you came upon us with a pretext. Why did you have to ask all these [questions]? Were we looking to [marry] your daughter, or were you looking to [marry] our sister? Nonetheless, “we said to my lord” (verse 20). We did not conceal anything. [From Gen. Rabbah 93:8]
א-דני שאל את עבדיו: מתחלה בעלילה באת עלינו, למה היה לך לשאול כל אלה, בתך היינו מבקשים, או אחותנו אתה מבקש, ואף על פי כן ונאמר אל אדוני, לא כחדנו ממך דבר:
20. And we said to my lord, 'We have an old father and a young child of his old age, and his brother is dead, and he is left alone of his mother, and his father loves him.' כ. וַנֹּאמֶר אֶל אֲדֹנִי יֶשׁ לָנוּ אָב זָקֵן וְיֶלֶד זְקֻנִים קָטָן וְאָחִיו מֵת וַיִּוָּתֵר הוּא לְבַדּוֹ לְאִמּוֹ וְאָבִיו אֲהֵבוֹ:
and his brother is dead: Out of fear, he made a false statement. He said [to himself], “If I tell him that he is alive, he will say, ‘Bring him to me.’” [from Gen. Rabbah 93:8]
ואחיו מת: מפני היראה היה מוציא דבר שקר מפיו. אמר אם אומר לו שהוא קיים, יאמר הביאוהו אצלי:
alone of his mother: From that mother, he has no other brother. [From Targum Jonathan ben Uzziel]
לבדו לאמו: מאותו האם אין לו עוד אח:
21. And you said to your servants, 'Bring him down to me, and I will set my eye[s] upon him.' כא. וַתֹּאמֶר אֶל עֲבָדֶיךָ הוֹרִדֻהוּ אֵלָי וְאָשִׂימָה עֵינִי עָלָיו:
22. And we said to my lord, 'The boy cannot leave his father, for if he leaves his father, he will die.' כב. וַנֹּאמֶר אֶל אֲדֹנִי לֹא יוּכַל הַנַּעַר לַעֲזֹב אֶת אָבִיו וְעָזַב אֶת אָבִיו וָמֵת:
for if he leaves his father, he will die: If he leaves his father, we are worried lest he die on the way, for his mother died on the way. [after Targum Jonathan ben Uzziel]
ועזב את אביו ומת: אם יעזוב את אביו דואגים אנו שמא ימות בדרך, שהרי אמו מתה בדרך:
23. And you said to your servants, 'If your youngest brother does not come down with you, you will not see my face again.' כג. וַתֹּאמֶר אֶל עֲבָדֶיךָ אִם לֹא יֵרֵד אֲחִיכֶם הַקָּטֹן אִתְּכֶם לֹא תֹסִפוּן לִרְאוֹת פָּנָי:
24. And it came to pass when we went up to your servant, my father, and we told him the words of my lord, כד. וַיְהִי כִּי עָלִינוּ אֶל עַבְדְּךָ אָבִי וַנַּגֶּד לוֹ אֵת דִּבְרֵי אֲדֹנִי:
25. that our father said, 'Go back, buy us a little food.' כה. וַיֹּאמֶר אָבִינוּ שֻׁבוּ שִׁבְרוּ לָנוּ מְעַט אֹכֶל:
26. But we said, 'We cannot go down; [only] if our youngest brother is with us will we go down, for we cannot see the man's face if our youngest brother is not with us.' כו. וַנֹּאמֶר לֹא נוּכַל לָרֶדֶת אִם יֵשׁ אָחִינוּ הַקָּטֹן אִתָּנוּ וְיָרַדְנוּ כִּי לֹא נוּכַל לִרְאוֹת פְּנֵי הָאִישׁ וְאָחִינוּ הַקָּטֹן אֵינֶנּוּ אִתָּנוּ:
27. And your servant, my father, said to us, 'You know that my wife bore me two [children]. כז. וַיֹּאמֶר עַבְדְּךָ אָבִי אֵלֵינוּ אַתֶּם יְדַעְתֶּם כִּי שְׁנַיִם יָלְדָה לִּי אִשְׁתִּי:
28. The one went away from me, and I said, "He has surely been torn to pieces, and I have not seen him since." כח. וַיֵּצֵא הָאֶחָד מֵאִתִּי וָאֹמַר אַךְ טָרֹף טֹרָף וְלֹא רְאִיתִיו עַד הֵנָּה:
29. Now if you take this one too away from me, and misfortune befalls him, you will bring down my hoary head in misery to the grave.' כט. וּלְקַחְתֶּם גַּם אֶת זֶה מֵעִם פָּנַי וְקָרָהוּ אָסוֹן וְהוֹרַדְתֶּם אֶת שֵׂיבָתִי בְּרָעָה שְׁאֹלָה:
and misfortune befalls him: For Satan accuses at the time of danger. [From Gen. Rabbah 91:9]
וקרהו אסון: שהשטן מקטרג בשעת הסכנה:
you will bring down my hoary head in misery, etc.: Now that he is with me, I comfort myself over [the loss of] his mother and over [the loss of] his brother, but if this one [too] dies, it will seem to me as if the three of them died in one day. [From Gen. Rabbah ff. 93:8]
והורדתם את שיבתי וגו': עכשיו כשהוא אצלי אני מתנחם בו על אמו ועל אחיו, ואם ימות זה דומה עלי ששלשתן מתו ביום אחד:
30. And now, when I come to your servant, my father, and the boy is not with us [since] his soul is attached to his (the boy's) soul, ל. וְעַתָּה כְּבֹאִי אֶל עַבְדְּךָ אָבִי וְהַנַּעַר אֵינֶנּוּ אִתָּנוּ וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ:
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Daily Tehillim: Psalms Chapters 140-144
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
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Tanya: Likutei Amarim, end of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, 29 Kislev, 5775 • 21 December 2014
Likutei Amarim, end of Chapter 4
ומאחר שהתורה ומצותיה מלבישים כל עשר בחינות הנפש וכל תרי״ג אבריה מראשה ועד רגלה
Now, since Torah and its commandments clothe all ten faculties of the soul, and all of the soul’s 613 “organs”, from head to foot, i.e, from its highest level — its “head” — to its lowest level,
הרי כולה צרורה בצרור החיים את הוי׳ ממש, ואור הוי׳ ממש מקיפה ומלבישה מראשה ועד רגלה
it the soul is truly completely bound up with G-d in the1 “bond of life,” and the very light of G-d envelops and clothes it from head to foot.
כמו שכתוב: צורי אחסה בו, וכתיב: כצנה רצון תעטרנו
So it is written:2 “G-d is my Rock, in whom I take refuge” (and naturally, only that which surrounds a person can protect him); and it is further written,3 “As with a shield G-d’s Will surrounds him,”
שהוא רצונו וחכמתו יתברך, המלובשים בתורתו ומצותיה
meaning His Will and wisdom that are clothed in Torah and its commandments.
We see, at any rate, that although G-d’s wisdom and Will are beyond man’s reach, they are made accessible to him because the Torah is clothed in physical terms, and its commandments are vested in physical objects.
ולכן אמרו: יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי עולם הבא
For this reason, it has been said:4 “One hour of repentance and good deeds in this world is better than the whole life of the World to Come.”
כי עולם הבא הוא שנהנין מזיו השכינה, שהוא תענוג ההשגה
For the reward in the World to Come consists of enjoying the radiance of the Divine Presence;5 it is the pleasure derived from comprehension of G-dliness.
ואי אפשר לשום נברא, אפילו מהעליונים, להשיג כי אם איזו הארה מאור הוי׳
Now no created being, even a spiritual being of the higher realms such as angels or souls, can comprehend any more than a glimmer of the Divine light,
ולכן נקרא בשם זיו השכינה
for which reason the reward of the souls in the World to Come is referred to as “the radiance of the Divine Presence,” since it is no more than a remote gleam of the Divine light.
אבל הקדוש ברוך הוא בכבודו ובעצמו לית מחשבה תפיסא ביה כלל
But as for the essence and glory of the Holy One, blessed be He, no thought can apprehend Him at all.
כי אם כאשר תפיסא ומתלבשת בתורה ומצותיה, אזי היא תפיסא ומתלבשת בהקדוש ברוך הוא ממש
Only when it apprehends and clothes itself in Torah and its mitzvot does it grasp and clothe itself in G-d Himself,
דאורייתא וקודשא בריך הוא כולא חד
for “Torah and the Holy One, blessed be He, are one and the same.”
Hence the superiority of Torah and mitzvot in this world over the life of the World to Come. In the World to Come the soul grasps only a glimmer of G-dliness; in this world, through Torah and mitzvot, it is united with G-d Himself.
ואף שהתורה נתלבשה בדברים תחתונים גשמיים
For, although the Torah has been clothed in lowly material things, and it is only these material things that man’s intellect grasps when studying Torah, not the essence of G-d’s Will and wisdom, yet —
הרי זה כמחבק את המלך, דרך משל
it is, by way of illustration, like one who embraces a king.
שאין הפרש במעלת התקרבותו ודביקותו במלך, בין מחבקו כשהוא לבוש לבוש אחד, בין שהוא לבוש כמה לבושים
There is no difference in the degree of his closeness and attachment to the king whether he embraces him when the king is wearing one robe or many robes,
מאחר שגוף המלך בתוכם
since the king’s body is in them.
Similarly, when a Jew “embraces” G-d’s wisdom in Torah study, the fact that His wisdom is clothed in material “robes” is irrelevant.
Another point understood from this analogy: in the study of Torah, man is also “embraced”, enveloped and encompassed by, G-d’s wisdom that the Torah contains (as will be explained further in ch. 5) — as the Alter Rebbe continues:
וכן אם המלך מחבקו בזרועו גם שהיא מלובשת תוך מלבושיו
Similarly, when the king embraces one with his arm, though it be dressed in his robes.
To illustrate that Torah is analogous to a royal embrace, the Alter Rebbe quotes:
כמו שכתוב: וימינו תחבקני
As it is written,6 “His (G-d’s) right hand embraces me,”
שהיא התורה, שנתנה מימין
which refers to Torah, called “the right hand” because Torah was given by G-d’s7 “right hand,”
שהיא בחינת חסד ומים
for [Torah] is related to the attribute of Chesed (“kindness”), and “water”.
As explained in the Kabbalah, the right hand represents both Chesed and water (and, as said earlier, Torah is compared to water), and the left hand represents Gevurah (“severity”) and fire. When the verse states that G-d’s right hand “embraces me,” the intention is that G-d “embraces” and envelops the soul through Torah — G-d’s “right hand.”
Thus, the bond that Torah study creates between the soul and G-d is two-fold: The soul “embraces” G-d and is “embraced” by G-d. In this, Torah study is superior to other mitzvot, as discussed in the following chapter.
——— ● ———
FOOTNOTES
1. I Shmuel 25:29.
2. Tehillim 18:3.
3. Ibid. 5:13.
4. Avot 4:17.
5. Berachot 17a.
6. Shir HaShirim 8:3.
7. Devarim 33:2.
____________________________
Rambam:
Daily Mitzvah N63, N65, P172 Sefer Hamitzvot
Today's Mitzvah
Sunday, 29 Kislev, 5775 • 21 December 2014
Daily Mitzvah N63, N65, P172 Sefer Hamitzvot
Today's Mitzvah
Sunday, 29 Kislev, 5775 • 21 December 2014
Negative Commandment 63 (Digest)
Desecrating the Name of G‑d
"And you shall not profane My holy name"—Leviticus 22:32.
We are commanded not to desecrate G‑d's Name. This mitzvah has three applications:
a) Martyrdom: If an oppressive government arises and sets for itself the goal of eradicating Judaism and Torah, we are commanded to sacrifice our lives rather than deviate one iota from Jewish law or custom. And, at any time, we are obligated to allow ourselves to be killed rather than transgress one of the three cardinal sins—idolatry, murder, and certain forbidden sexual relations (such as adultery, incest, and homosexuality).
One who allows himself to be martyred under these circumstances has sanctified G‑d's Name. One who transgresses, has desecrated His Name.
b) Sins of Spite: One who transgresses G‑d's command not for pleasure or for the sake of perceived benefit, but simply to demonstrate indifference for G‑d's words, has desecrated G‑d's Name, having displayed open disregard for His wishes.
c) Behavior Befitting a Torah Scholar: One who is renowned for his piety may not do anything that even smells of impropriety—even if there is no transgression involved. One Talmudic rabbi said that if he were to take meat from the butcher on credit, without paying immediately, that would constitute a desecration of G‑d's Name. When a Torah scholar behaves in exemplary fashion, this causes G‑d's Name to be sanctified—and vice versa.
The 63rd prohibition is that we are forbidden from profaning G‑d's Name. This corresponds to the commandment to sanctify G‑d's Name, as we explained previously in Positive Commandment Nine.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not profane My Holy Name."
This transgression has three categories: two which apply to everyone, and one which applies only to certain individuals.
The first general category [itself contains two parts: a)] when there is a decree [against Judaism], and one is pressed to transgress a commandment by someone who intends2 to make him violate the commandment — whether it is from the less serious or more serious commandments — or [b)] even when there is no decree, and one is pressed to transgress the prohibitions of idolatry or gilui arayot3 or murder. One is required to give up one's life and allow oneself to be killed rather than transgress, as explained in the Ninth Positive Commandment. If a person transgressed the prohibition rather than allowing himself to be killed, he has profaned G‑d's Name and has [thereby].transgressed this commandment. If he did so publicly, i.e. in the presence of ten Jews, he has profaned G‑d's Name in public and transgressed G‑d's commandment (exalted be He), "Do not profane My Holy Name," and his sin is very grievous.
He does not receive lashes, however, since he was forced, and the court may punish by lashes or execution only when the person transgressed intentionally, willingly, before witnesses, and after being warned. The Sifra says regarding a person who gives one4 of his children to [the idol] Molech, "The verse5 says, 'I will direct My anger against that person.' The word 'that,'6 comes to exclude one who acts unwillingly, unintentionally or mistakenly." This explains to you that one who serves idolatry because he was compelled to do so is not punished by karet, and certainly is not executed by the court. He does transgress, however, the prohibition of chillul Hashem, profaning G‑d's Name.
The second general category is when a person does a prohibited act for which he has no desire or enjoyment, but his actions show disregard and disobedience. This person also profanes G‑d's Name and is punished by lashes.7 The verse8 therefore says, "Do not swear falsely by My name; [if you do so], you will be profaning your G‑d's name," because it gives no physical pleasure, and shows disregard for this commandment.
The category which applies to certain individuals is when a person who is known for his piety and righteousness does something which seems to the public to be a sin. Since such an act is improper for such a pious man, he has profaned G‑d's Name, even though the act was permitted. As our Sages said,9 "What would be an example of profaning G‑d's Name? [Rav said,] If someone like me would take meat from the butcher without paying immediately. Another Sage said, 'If someone like me would walk four amos without learning Torah or wearing tefillin.'"
This prohibition is repeated in the verse,10 "[Do] not profane your G‑d's name; I am G‑d."
The details of this mitzvah have been explained in Pesachim11 and in the end of Yoma.12
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. 22:32.
2.This would not apply if violating the commandment is not the intention, such as if a burglar would demand that one drive him to safety on Shabbat. His demand that Shabbat be violated is incidental to his real intention.
3.A sexual prohibition which is punishable by karet, such as adultery or one of the incestual prohibitions.
4.Or more. See Hilchos Yesodei HaTorah 6:4.
5.Lev.20:5.
6.Hahu, "against that person," rather than saying more simply, "against him."
7.See Kapach, 5731, footnotes 37,90.
8.Lev.19:12.
9.Yoma 86a.
10.Lev.18:21.
11.25b.
12.82a,86a.
________________________________________
Negative Commandment 65 (Digest)
Destroying a Place of Worship
"This you shall not do to the L-rd your G‑d"—Deuteronomy 12:4.
We are forbidden from destroying G‑d's houses of worship (i.e. the Holy Temple), or any of its utensils—such as the altar or any part of the sanctuary. This prohibition also includes defacing the books of the Prophets or erasing any written Name of G‑d.
The 65th prohibition is that we are forbidden from destroying1 any houses of worship of G‑d (exalted be He) or books of the Prophets, erasing one of the Holy Names of G‑d, or any similar act.
The source of this commandment is G‑d's statement,2 "You may not do so to G‑d your Lord," i.e. after first giving the command to destroy idolatry, to wipe out its name, and to completely demolish its altars, the verse warns, "You may not do so to G‑d your Lord."
One who performs one of these acts, such as destroying part of the heichal [the Holy Temple], the altar, etc. or who erases one of G‑d's Names is punished by lashes.
In the end of Makkos,3 the Gemara explains that one who burns wood which was designated for use in the Holy Temple is punished by lashes: "And the prohibition is derived from this verse,4 'Burn their Asherah trees...You may not do so to G‑d your Lord.'" It is also explained there that one who erases G‑d's Name is punished by lashes: "And the prohibition is derived from this verse,5 'Wipe out their names...You may not do so to G‑d your Lord.'"
The details of this mitzvah have been explained in the 4th chapter of tractate Shavuot.6
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 6:7, Hilchos Bais Habechirah 1:17, that one may not destroy even one stone.
2.Deut. 12:4.
3.22a.
4.Deut. 12:3-4.
5.Ibid.
6.35a.
________________________________________
Positive Commandment 172 (Digest)
Heeding a Prophet
"You shall listen to him"—Deuteronomy 18:15.
We are commanded to obey the instructions of a prophet. This as long as he doesn't instruct to permanently abolish any mitzvah. But we are commanded to listen to a prophet if he tells us to temporarily suspend the observance of a biblical precept.
The 172nd mitzvah is that we are commanded to obey each of the Prophets, may they rest in peace, and to fulfill all their instructions. Even if his instructions contradict one or many of these commandments, [we are commanded to obey him] as long as his instructions are temporary. This does not apply, however, if he permanently adds or subtracts [from the commandments], as we explained in the Introduction to our Commentary on the Mishneh.1
The source of this commandment is G‑d's statement (exalted be He),2 "To him you must listen." In the words of the Sifri: "The verse, 'To him you must listen,' means that even if he tells you to temporarily3 transgress one of the commandments of the Torah, you must listen to him."
One who transgresses this mitzvah is punished by mita bidei shamayim, as it says in G‑d's statement (exalted be He)4 "If any person does not listen to My word that he declares in My name, I will punish him." It has been explained in tractate Sanhedrin5 that three are punished by mita bidei shamayim: one who disobeys the prophet, a prophet who disobeys his own prophecy, and a prophet who conceals his prophecy.6 All of them are derived from the phrase, "If any person does not listen." Our Sages said, "The phrase, lo yishma ['does not listen'] can also be read, lo yishamei ['does not listen to himself'] and lo yashmia ['does not make others listen']."7
The details of this mitzvah have been explained in the end of tractate Sanhedrin.8
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.If he does so, he is a false prophet and is executed. See Hilchos Yesodei HaTorah 9:1.
2.Deut. 18:15.
3.See Hilchos Yesodei HaTorah 9:3, where the example is brought of the prophet Elijah, who brought an offering on Mount Carmel, in spite of the prohibition to bring offerings outside the Temple in Jerusalem. Since it was a temporary measure — only to disprove the idolatry of Baal — it was permitted.
4.Deut. 18:19.
5.89a.
6.Such as Jonah.
7.The same Hebrew word contains all three meanings when vocalized differently. The word therefore conveys all three categories, one who disobeys the prophet (lo yishma), the prophet who disobeys his own prophecy (lo yishamei) and the prophet who conceals his prophecy (lo yashmia).
8.I.e. the end of chapter Eilu Hanechenakin.
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.
________________________________________
Desecrating the Name of G‑d
"And you shall not profane My holy name"—Leviticus 22:32.
We are commanded not to desecrate G‑d's Name. This mitzvah has three applications:
a) Martyrdom: If an oppressive government arises and sets for itself the goal of eradicating Judaism and Torah, we are commanded to sacrifice our lives rather than deviate one iota from Jewish law or custom. And, at any time, we are obligated to allow ourselves to be killed rather than transgress one of the three cardinal sins—idolatry, murder, and certain forbidden sexual relations (such as adultery, incest, and homosexuality).
One who allows himself to be martyred under these circumstances has sanctified G‑d's Name. One who transgresses, has desecrated His Name.
b) Sins of Spite: One who transgresses G‑d's command not for pleasure or for the sake of perceived benefit, but simply to demonstrate indifference for G‑d's words, has desecrated G‑d's Name, having displayed open disregard for His wishes.
c) Behavior Befitting a Torah Scholar: One who is renowned for his piety may not do anything that even smells of impropriety—even if there is no transgression involved. One Talmudic rabbi said that if he were to take meat from the butcher on credit, without paying immediately, that would constitute a desecration of G‑d's Name. When a Torah scholar behaves in exemplary fashion, this causes G‑d's Name to be sanctified—and vice versa.
The 63rd prohibition is that we are forbidden from profaning G‑d's Name. This corresponds to the commandment to sanctify G‑d's Name, as we explained previously in Positive Commandment Nine.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not profane My Holy Name."
This transgression has three categories: two which apply to everyone, and one which applies only to certain individuals.
The first general category [itself contains two parts: a)] when there is a decree [against Judaism], and one is pressed to transgress a commandment by someone who intends2 to make him violate the commandment — whether it is from the less serious or more serious commandments — or [b)] even when there is no decree, and one is pressed to transgress the prohibitions of idolatry or gilui arayot3 or murder. One is required to give up one's life and allow oneself to be killed rather than transgress, as explained in the Ninth Positive Commandment. If a person transgressed the prohibition rather than allowing himself to be killed, he has profaned G‑d's Name and has [thereby].transgressed this commandment. If he did so publicly, i.e. in the presence of ten Jews, he has profaned G‑d's Name in public and transgressed G‑d's commandment (exalted be He), "Do not profane My Holy Name," and his sin is very grievous.
He does not receive lashes, however, since he was forced, and the court may punish by lashes or execution only when the person transgressed intentionally, willingly, before witnesses, and after being warned. The Sifra says regarding a person who gives one4 of his children to [the idol] Molech, "The verse5 says, 'I will direct My anger against that person.' The word 'that,'6 comes to exclude one who acts unwillingly, unintentionally or mistakenly." This explains to you that one who serves idolatry because he was compelled to do so is not punished by karet, and certainly is not executed by the court. He does transgress, however, the prohibition of chillul Hashem, profaning G‑d's Name.
The second general category is when a person does a prohibited act for which he has no desire or enjoyment, but his actions show disregard and disobedience. This person also profanes G‑d's Name and is punished by lashes.7 The verse8 therefore says, "Do not swear falsely by My name; [if you do so], you will be profaning your G‑d's name," because it gives no physical pleasure, and shows disregard for this commandment.
The category which applies to certain individuals is when a person who is known for his piety and righteousness does something which seems to the public to be a sin. Since such an act is improper for such a pious man, he has profaned G‑d's Name, even though the act was permitted. As our Sages said,9 "What would be an example of profaning G‑d's Name? [Rav said,] If someone like me would take meat from the butcher without paying immediately. Another Sage said, 'If someone like me would walk four amos without learning Torah or wearing tefillin.'"
This prohibition is repeated in the verse,10 "[Do] not profane your G‑d's name; I am G‑d."
The details of this mitzvah have been explained in Pesachim11 and in the end of Yoma.12
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. 22:32.
2.This would not apply if violating the commandment is not the intention, such as if a burglar would demand that one drive him to safety on Shabbat. His demand that Shabbat be violated is incidental to his real intention.
3.A sexual prohibition which is punishable by karet, such as adultery or one of the incestual prohibitions.
4.Or more. See Hilchos Yesodei HaTorah 6:4.
5.Lev.20:5.
6.Hahu, "against that person," rather than saying more simply, "against him."
7.See Kapach, 5731, footnotes 37,90.
8.Lev.19:12.
9.Yoma 86a.
10.Lev.18:21.
11.25b.
12.82a,86a.
________________________________________
Negative Commandment 65 (Digest)
Destroying a Place of Worship
"This you shall not do to the L-rd your G‑d"—Deuteronomy 12:4.
We are forbidden from destroying G‑d's houses of worship (i.e. the Holy Temple), or any of its utensils—such as the altar or any part of the sanctuary. This prohibition also includes defacing the books of the Prophets or erasing any written Name of G‑d.
The 65th prohibition is that we are forbidden from destroying1 any houses of worship of G‑d (exalted be He) or books of the Prophets, erasing one of the Holy Names of G‑d, or any similar act.
The source of this commandment is G‑d's statement,2 "You may not do so to G‑d your Lord," i.e. after first giving the command to destroy idolatry, to wipe out its name, and to completely demolish its altars, the verse warns, "You may not do so to G‑d your Lord."
One who performs one of these acts, such as destroying part of the heichal [the Holy Temple], the altar, etc. or who erases one of G‑d's Names is punished by lashes.
In the end of Makkos,3 the Gemara explains that one who burns wood which was designated for use in the Holy Temple is punished by lashes: "And the prohibition is derived from this verse,4 'Burn their Asherah trees...You may not do so to G‑d your Lord.'" It is also explained there that one who erases G‑d's Name is punished by lashes: "And the prohibition is derived from this verse,5 'Wipe out their names...You may not do so to G‑d your Lord.'"
The details of this mitzvah have been explained in the 4th chapter of tractate Shavuot.6
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 6:7, Hilchos Bais Habechirah 1:17, that one may not destroy even one stone.
2.Deut. 12:4.
3.22a.
4.Deut. 12:3-4.
5.Ibid.
6.35a.
________________________________________
Positive Commandment 172 (Digest)
Heeding a Prophet
"You shall listen to him"—Deuteronomy 18:15.
We are commanded to obey the instructions of a prophet. This as long as he doesn't instruct to permanently abolish any mitzvah. But we are commanded to listen to a prophet if he tells us to temporarily suspend the observance of a biblical precept.
The 172nd mitzvah is that we are commanded to obey each of the Prophets, may they rest in peace, and to fulfill all their instructions. Even if his instructions contradict one or many of these commandments, [we are commanded to obey him] as long as his instructions are temporary. This does not apply, however, if he permanently adds or subtracts [from the commandments], as we explained in the Introduction to our Commentary on the Mishneh.1
The source of this commandment is G‑d's statement (exalted be He),2 "To him you must listen." In the words of the Sifri: "The verse, 'To him you must listen,' means that even if he tells you to temporarily3 transgress one of the commandments of the Torah, you must listen to him."
One who transgresses this mitzvah is punished by mita bidei shamayim, as it says in G‑d's statement (exalted be He)4 "If any person does not listen to My word that he declares in My name, I will punish him." It has been explained in tractate Sanhedrin5 that three are punished by mita bidei shamayim: one who disobeys the prophet, a prophet who disobeys his own prophecy, and a prophet who conceals his prophecy.6 All of them are derived from the phrase, "If any person does not listen." Our Sages said, "The phrase, lo yishma ['does not listen'] can also be read, lo yishamei ['does not listen to himself'] and lo yashmia ['does not make others listen']."7
The details of this mitzvah have been explained in the end of tractate Sanhedrin.8
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.If he does so, he is a false prophet and is executed. See Hilchos Yesodei HaTorah 9:1.
2.Deut. 18:15.
3.See Hilchos Yesodei HaTorah 9:3, where the example is brought of the prophet Elijah, who brought an offering on Mount Carmel, in spite of the prohibition to bring offerings outside the Temple in Jerusalem. Since it was a temporary measure — only to disprove the idolatry of Baal — it was permitted.
4.Deut. 18:19.
5.89a.
6.Such as Jonah.
7.The same Hebrew word contains all three meanings when vocalized differently. The word therefore conveys all three categories, one who disobeys the prophet (lo yishma), the prophet who disobeys his own prophecy (lo yishamei) and the prophet who conceals his prophecy (lo yashmia).
8.I.e. the end of chapter Eilu Hanechenakin.
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 1Part 1
1. The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:13] states: "You shall have no other gods before Me."
2. Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: "Do not make an idol for yourselves."
3. Not to make false gods even for others, as [Leviticus 19:4] states: "Do not make molten gods for yourselves."
4. Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: "Do not make a representation of anything that is with Me."
5. Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:13] states: "Do not bow down to them."
6. Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: "Do not serve them."
7. Not to offer one's son to Molech, as [Leviticus 18:21] states: "Do not give [any] of your children to offer to Molech."
8. Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: "Do not turn to the ovot."
9. Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: "Do not turn to... the yid'onim."
10. Not to take interest in the worship of false gods, as [Leviticus 19:4] states: "Do not turn to false gods."
11. Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: "Do not erect a pillar for yourselves."
12. Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: "You shall not place hewn stones..."
13. Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree...."
14. Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: "And the name of other gods you shall not mention, nor should it be heard from your mouth."
15. Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: "And the name of other gods... shall not be heard from your mouth." [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.
16. Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: "And they shall not continue to do so."
17. Not to show affection for a mesit, as [Deuteronomy 13:9] states: "Do not show appreciation for him."
18. Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: "Do not listen to him."
19. Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: "Do not have mercy upon him."
20. For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: "Do not have pity... [upon him]."
21. For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: "And do not try to cover up for him."
22. Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: "Do not covet the gold or silver which is upon them...."
23. Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: "It shall never be rebuilt."
24. Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: "Let nothing that has been condemned cling to your hand."
25. Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your house."
26. Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: "[The prophet]... who speaks in the name of other gods [shall die]."
27. Not to relate false prophecies, as [Deuteronomy 18:20] states: "When a prophet presumptuously makes a declaration in My name which I have not commanded him...."
28. Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."a
29. Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: "Do not fear him."
30. Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: "Do not follow the practices of the nation [that I am driving out before you]...."
31. Not to practice black magic, as [Deuteronomy 18:10] states: "There shall not be found among you... a magician."
32. Not to practice divination, as [Leviticus 19:26] states: "Do not practice divination."
33. Not to act as a soothsayer, as [Leviticus, ibid.] states: "Do not act as a soothsayer."
34. Not to practice sorcery, as [Deuteronomy 18:10] states: "There shall not be found among you... a sorcerer."
35. Not to cast spells, as [Deuteronomy 18:11] states: "[There shall not be found among you...] one who casts spells."
36. Not to consult an ov, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov."
37. Not to consult a yid'oni, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov or a yid'oni."
38. Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who attempts to communicate with the dead."
39. For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: "A woman should not wear a man's clothing."
40. For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: "A man should not wear a woman's clothing." [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.
41. Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: "Do not tattoo your flesh."
42. Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: "Do not wear sha'atnez."
43. Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: "Do not shave your temples."b
44. Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: "Do not shave the corners of your beard."
45. Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: "Do not cut yourselves." Gedidah is another term for cutting.
46. Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: "Do not ever return on this path again."
47. Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: "Do not stray after your heart and eyes."
48. Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: "Do not establish a covenant with them."
49. Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: "Do not allow a soul to live."
50. Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: "Do not show them favor."
51. Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: "They shall not settle in your land."
52. Not to marry gentiles, as [Deuteronomy 7:3] states: "Do not marry among them."
53. For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: "An Ammonite or a Moabite shall never enter the congregation of God."
54. Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Edomite."
55. Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Egyptian."
56. Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: "Do not seek their peace and welfare...."
57. Not to destroy fruit trees nor to destroy any-thing else of value, as [Deuteronomy 20:19] states: "Do not destroy its trees."
58. For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: "Do not panic before them," and [Deuteronomy 3:22] states: "Do not fear them."a,b
59. Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: "Do not forget."
60. The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: "Do not curse God." [Leviticus 27:16] mentions the punishment: "One who curses the name of God shall surely die." This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments punishable by karet.
61. Not to violate an oath, as [Leviticus 19:12] states: "Do not swear falsely in My name."
62. Not to take an oath in vain, as [Exodus 20:7] states: "Do not take the name of God, your Lord, in vain."
63. Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: "Do not profane My holy name."
64. Not to test the promises of God, as [Deuteronomy 6:15] states: "Do not test God, your Lord."
65. Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: "You shall surely destroy them. Do not do this to God, your Lord."1
66. Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: "Do not leave his body on the gallows."
67. Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: "And you shall keep My watch."2
68. For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: "And he shall not enter the sanctuary at all times."
69. For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: "However, to the parochet3 he shall not approach."a
70. For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: "[Anyone...] who has a blemish [may not approach to present]...."
71. For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: "Anyone who has a blemish may not approach [to offer a sacrifice]."a
72. For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: "Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you."
73. For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: "Do not drink wine or strong drink when you enter the Tent of Testimony," and [ibid., 10:11] states: "or when you render a decision for the children of Israel."a
74. For a non-priest not to serve in the Temple, as [Numbers 18:4] states: "An unauthorized person shall not approach them."
75. For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: "And they shall separate themselves from the sacred offerings of the children of Israel."
76. For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: "And they shall not profane...."
77. For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: "And they shall not make your camp impure." This refers to the camp of the Divine Presence.
78. For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: "Do not enter the camp." This refers to the camp of the Levites.
79. Not to build the altar with hewn stones, as [Exodus 20:22] states: "Do not make them hewn."
80. Not to ascend to the altar using steps, as [Exodus 20:23] states: "Do not ascend My altar with steps."
81. Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: "Do not offer any unauthorized incense upon it."
82. Not to extinguish the fire of the altar, as [Leviticus 6:6] states: "Burn a continuous fire on the altar. Do not extinguish it."
83. Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: "And do not duplicate its formula."
84. Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: "Do not anoint the flesh of a person with it."
85. Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: "Do not duplicate its formula."
86. Not to remove the staves of the ark, as [Exodus 25:16] states: "They shall not be removed from it."
87. For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: "The breastplate shall not come loose from the ephod."
88. For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: "It shall have a woven border around it. It shall not tear."
89. Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: "Be careful, lest you offer your burnt offerings...."
90. Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: "A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet."
91. Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: "Any [animal] which has a blemish shall not be sacrificed." This prohibition involves [the animal's] consecration.
92. Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: "Do not sacrifice these to God."
93. Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: "Do not sacrifice to God...." This prohibition involves sprinkling [the animal's] blood."
94. Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: "Do not make a fire offering of them."
95. Not to offer a animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: "Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish." This refers to a blemish of a temporary nature.a
96. Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: "Do not offer sacrifices [from these animals] when they are given by gentiles."
97. Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: "It shall not have a blemish."This can be interpreted to mean: Do not inflict a blemish upon it.
98. Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: "You may not burn anything leavened or sweet [as a fire offering]."a
99. Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: "Do not omit the salt of God's covenant."
100. Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: "Do not bring a prostitute's fee or the price of a dog...."
101. Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:25] states: "Do not slaughter it and its offspring on the same day."
102. Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: "Do not place oil upon it."
103. Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: "...and do not place frankincense upon it."
104. Not to place oil on the meal offering brought by a sotah, as [Numbers 5:15] states: "Do not pour oil upon it."
105. Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: "...and do not place frankincense upon it."
106. Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: "Do not exchange it or substitute another for it."
107. Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: "A person should not consecrate it" - i.e., he should not consecrate it as another sacrifice.
108. Not to redeem a firstling kosher animal, as [Numbers 18:17] states: "Nevertheless, a firstling ox... do not redeem."
109. Not to sell the tithe of cattle, as [Leviticus 27:33] states: "It shall not be redeemed."
110. Not to sell a field that has been dedicated, as [Leviticus 27:28] states: "It shall not be sold."
111. Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: "It shall not be redeemed."
112. Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: "He shall pinch off its head...[without separating it]."
113. Not to work with consecrated animals, as [Deuteronomy 15:19] states: "Do not work with your firstling ox."
114. Not to shear consecrated animals, as [Deuteronomy 15:19] states: "Do not shear your firstling sheep."
115. Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: "Do not sacrifice the blood of My offering in the presence of chametz."
116. Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by remaining overnight, as [Exodus 23:18] states: "Do not allow the fat of My festive offering to remain until the morning."
117. Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: "Do not leave over any of it until the morning."
118. Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:14] states: "Do not leave over any of the meat...." According to the oral tradition, we have learned that the verse refers to the Chaggigah sacrifice offered on the fourteenth of Nisan. The phrase "until the morning" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.
119. Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: "Do not leave over any of it until the morning."
120. Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: "Do not leave over any of it until the morning." The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1. . Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.
2. . 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 sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, "And you shall keep the watch over the holy articles."
3. The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.
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Rambam:
• 3 Chapters a Day: Yesodei haTorah Yesodei haTorah - Chapter Seven, Yesodei haTorah Yesodei haTorah - Chapter Eight, Yesodei haTorah Yesodei haTorah - Chapter Nine
Yesodei haTorah - Chapter Seven
Halacha 1
It is [one] of the foundations of [our] faith that God conveys prophecy to man.
Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.
A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.
Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.
When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."
Halacha 2
There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."
Halacha 3
When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets.
Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and allegories.
Halacha 4
All the prophets do not prophesy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy.
Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression [I Samuel 10:5]: "They were prophesying" - i.e., following the path of prophecy until they would actually prophesy - as one might say, "So and so aspires to greatness."
Halacha 5
Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them.
Halacha 6
All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all prophets.
What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake, as [Numbers 7:89] states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him."
[Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I speak to him," and [Exodus 33:11] states: "And God spoke to Moses face to face." [Numbers 12:8] states: "He gazes upon the image of God" - i.e., there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without allegory." His appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as [Exodus 33:11] relates: "[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophesy at all times, as [Numbers 9:8] states: "Stand and hear what God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]: "Go and tell them: `Return to your tents,' but you stand here together with Me." This should be interpreted to mean: When prophecy departs from all the [other] prophets, they return to their "tents" - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent." Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels.
There is the possibility that a prophet will experience prophecy for his own sake alone - i.e., to expand his mental capacities and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before.
It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e., his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and afterwards performs a sign or wonder and states that he was sent by God, it is a mitzvah to listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though he is not a prophet - rather, the wonder will have [another cause] behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true], for so have we been command.
[To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states: "The hidden matters are for God, our Lord, but what is revealed is for us and our children," and [I Samuel 16:7] states: "Man sees what is revealed to the eyes, but God sees into the heart."
Yesodei haTorah - Chapter Eight
Halacha 1
The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach's band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you," and [Deuteronomy 5:3] states: "God did not make this covenant with our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses' prophecy that leaves no shortcoming? [Exodus 19:9] states: "Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever." It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.
Halacha 2
Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], "And they will listen to your voice."
Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: "They will not believe me" [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: "This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.
Halacha 3
Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony concerning a matter to a man who had observed the situation with his own eyes. He will never listen to them and will know for certain that they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such] a sign or wonder will come, you should not listen to the words of that prophet." He comes to you with signs and wonders to deny what you saw with your own eyes. We believe in a wonder [as evidence of a prophet's reliability] only because of the mitzvah which Moses commanded us. Therefore, how can a wonder [cause us to] accept this [person] who comes to deny the prophecy of Moses which we saw and heard?
Yesodei haTorah - Chapter Nine
Halacha 1
It is clear and explicit in the Torah that it is [God's] commandment, remaining forever without change, addition, or diminishment, as [Deuteronomy 13:1] states: "All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it," and [Deuteronomy 29:28] states: "What is revealed is for us and our children forever, to carry out all the words of this Torah." This teaches that we are commanded to fulfill all the Torah's directives forever.
It is also said: "It is an everlasting statute for all your generations," and [Deuteronomy 30:12] states: "It is not in the heavens." This teaches that a prophet can no longer add a new precept [to the Torah].
Therefore, if a person will arise, whether Jew or gentile, and perform a sign or wonder and say that God sent him to:
a) add a mitzvah,
b) withdraw a mitzvah
c) explain a mitzvah in a manner which differs from the tradition received from Moses, or
d) if he says that the mitzvot commanded to the Jews are not forever, but rather were given for a limited time,
he is a false prophet. He comes to deny the prophecy of Moses and should be executed by strangulation, because he dared to make statements in God's name which God never made.
God, blessed be His name, commanded Moses that this commandment is for us and our children forever, and, God is not man that He speak falsely.
Halacha 2
If so, what is meant by the Torah's statement [Deuteronomy 18:18]: "I will appoint a prophet from among their brethren like you, and I
will place My words in his mouth and he will speak..."? He is not coming to establish a [new] faith, but rather to command the people [to fulfill] the precepts of the Torah and to warn against its transgression, as evidenced by the final prophet [Malachi], who proclaimed [3:22], "Remember the Torah of Moses, My servant."
Also, a prophet may command us to do something which [is neither permitted nor forbidden by Torah law] - for example, "Go to such and such a place," "Do not go there," "Wage war today," or "Do not do so," "Build a wall," or "Do not build it."
[In these instances,] it is a mitzvah to listen to him. Anyone who violates his directives is liable for death at the hand of God, as [Deuteronomy 18:19] states: "And a person who will not heed My words which he speaks in My name, I will seek [retribution] from him."
Halacha 3
Similarly, a prophet who violated his own prophetic instructions, and one who refrains from prophesying, are liable for death at the hand of God, since concerning the three of them, it is said, "I will seek [retribution] from him."
When a prophet - who has already proven himself to be a prophet - instructs us to violate one of the mitzvot of the Torah or many mitzvot, whether they be of a severe or light nature, for a limited amount of time, it is a mitzvah to listen to him.
The Sages of the early generation taught as part of the oral tradition: If a prophet tells you to violate the precepts of the Torah as Elijah did on Mount Carmel, listen to him with regard to all things except the worship of false gods. This applies when his command is temporary in nature.
For example, on Mount Carmel, Elijah offered a sacrifice outside [the Temple's premises], even though Jerusalem was chosen for such [service], and one who offers a sacrifice outside [the Temple's premises] is liable for karet. Since he was [already established as] a prophet, it was a mitzvah to listen to him. The commandment, "Listen to him," applies in these circumstances as well.
If they would have asked Elijah: How can we violate the Torah's command [Deuteronomy 12:13]: "[Be careful...] lest you offer your burnt offerings everywhere"?, he would have told them: We should not say anything, but anyone who offers a sacrifice outside [the Temple premises] is liable for karet, as Moses said. [The present instance,] however, [is an exception]. I am offering a sacrifice today outside [the Temple] at God's command in order to disprove the prophets of Ba'al.
Similarly, if any [other] prophet commands us to transgress for a limited time, it is a mitzvah to listen to him. If, however, he says that the mitzvah has been nullified forever, he is liable for execution by strangulation, for the Torah has told us: "[It is] for us and our children forever."
Halacha 4
Similarly, if [a "prophet"] nullifies a concept which was transmitted by the oral tradition, or states with regard to one of the Torah's laws that God commanded him to render such and such a judgment, or that such and such is the law regarding a particular instance and the decision follows a certain opinion, he is a false prophet and should be [executed by] strangulation. [This applies] even if he performs a wonder, for he is coming to deny the Torah, which states: "It is not in the heavens."
If, however, [he states that] for a limited time [we should follow a particular course of behavior], he should be listened to with regard to all things.
Halacha 5
When does the above apply? With regard to all other mitzvot. Regarding the worship of false gods, however, he should not be heeded, even for a limited time. Even if he performs great wonders and miracles and says that God commanded him to worship false gods only on this day or only during this hour, he is considered to have "spoken perversely against God."
Concerning this, the Torah has commanded [us, Deuteronomy 13:3-6]: "If a sign or miracle is performed... [and he tells you, `Let us serve other gods...'] Do not listen to the words of this prophet... for he has spoken perversely against God, your Lord." He is coming to deny the prophecy of Moses. Therefore, we may definitely conclude that he is a false prophet, and everything that he did was performed through sorcery and magic. [Hence,] he should be [executed by] strangulation.
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Hayom Yom:
Sunday, 29 Kislev, 5775 • 21 December 2014
"Today's Day"
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.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
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.
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Daily Thought:
Dark Knowing Light
When the divine spark within us awakens to the divine, what is the wonder?
But that is not objective of meditation, of prayer and of acts of kindness.
It is that the beast within us should lift its eyes to the heavens, that the dark side of a human creature should let in a little light, that a human ego should do good despite itself—and that is truly wondrous. How can darkness know light? How can earth know heaven?
Only with the power of He who is beyond both darkness and light, heaven and earth.[Maamar Bati L’gani I & II 5734; Torat Chaim, Noach pg. 60.]
____________________________
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.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
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:
Dark Knowing Light
When the divine spark within us awakens to the divine, what is the wonder?
But that is not objective of meditation, of prayer and of acts of kindness.
It is that the beast within us should lift its eyes to the heavens, that the dark side of a human creature should let in a little light, that a human ego should do good despite itself—and that is truly wondrous. How can darkness know light? How can earth know heaven?
Only with the power of He who is beyond both darkness and light, heaven and earth.[Maamar Bati L’gani I & II 5734; Torat Chaim, Noach pg. 60.]
____________________________
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