Torah Reading
Mikeitz (Bereshis/Genesis 41:1 And it came to pass at the end of two full years, that Pharaoh dreamed a chalom: and, hinei, he stood by haye’or (the River, i.e., the Nile).
2 And, hinei, there came up out of haye’or (the River, i.e., the Nile) seven cows, fine in appearance and fat in basar; and they grazed on the riverbank.
3 And, hinei, seven other cows came up after them out of the Nile, ra’ot mareh (ugly in appearance) and dakot basar (gaunt ones in flesh, lean-fleshed); and stood by the other cows upon the bank of the Nile.
4 And the cows that were ra’ot hamareh and that were dakot habasar did devour the seven cows that were fine in appearance and fat. Then Pharaoh awoke.
5 And he slept and dreamed a chalom the second time; and, hinei, shivah heads of grain came up upon one stalk, beri’ot (fat ones) and tovot.
6 And, hinei, seven thin heads of grain scorched by the east wind tzomechot (sprung up) after them.
7 And the seven thin heads of grain devoured the seven fat and mele’ot (full) heads of grain. And Pharaoh awoke; and, hinei, it was a chalom!
8 And it came to pass in the boker that his ruach was troubled; and he sent and called for all the chartummei Mitzrayim (magicians of Egypt), and all the chachamim thereof; and Pharaoh told them his chalom; but there was no poter (interpreter) for Pharaoh.
9 Then the sar hamashkim spoke unto Pharaoh, saying, I do remember my faults this day.
10 Pharaoh was in wrath with his avadim, and put me b’mishmar (in custody) in the bais sar hatabbachim, both me and the sar ha’ofim;
11 And we dreamed a chalom in the same lailah, I and he; and each chalom we dreamed had its own pitron (interpretation).
12 And there was there with us a na’ar Ivri, eved to the sar hatabbachim; and we told him, and he interpreted to us chalomoteinu (our dreams); to each according to his chalom he did interpret.
13 And it was, just as he interpreted to us, so it came to pass; me he restored unto mine ken (post), and him he hanged.
14 Then Pharaoh sent and summoned Yosef, and they brought him hastily out of the bor (dungeon); and he shaved, and changed his clothes, and came in unto Pharaoh.
15 And Pharaoh said unto Yosef, I have dreamed a chalom, and there is no poter (interpreter) for it; and I have heard it said of thee, that thou canst understand a chalom to interpret it.
16 And Yosef answered Pharaoh, saying, It is not in me; Elohim shall give Pharaoh an answer of shalom.
17 And Pharaoh said unto Yosef, In my chalom, hineni, I stood upon the bank of the Nile;
18 And, hinei, there came up out of the Nile seven cows beri’ot basar (fat in body) and sleek of form; and they grazed by the riverbank.
19 And, hinei, seven other cows came up after them, dalot (poor, scrawny, thin) and ra’ot to’ar me’od (very ugly in appearance) and lean-fleshed, such as I never saw in kol Eretz Mitzrayim, unacceptably bad;
20 And the lean and the ra’ot cows did eat up the first seven fat cows;
21 And when they had eaten them up, it could not be known that they had eaten them; but they were still rah in appearance, as at the beginning. So I awoke.
22 And I saw in my chalom, and, hinei, seven heads of grain came up on one stalk, mele’ot (full) and tovot (good);
23 And, hinei, seven heads of grain, withered, thin, and scorched with the east wind, tzomechot (sprung up) after them;
24 And the thin heads of grain devoured the seven tov heads of grain; and I told this unto the chartummi (magicians); but there was none that could explain it to me.
25 And Yosef said unto Pharaoh, The chalom of Pharaoh is echad: HaElohim hath revealed to Pharaoh what He is about to do.
26 The seven good cows are seven shanim; and the seven good heads of grain are seven shanim. The chalom is echad.
27 And the seven lean and ugly cows that came up after them are sheva shanim; and the seven empty heads of grain scorched by the east wind are sheva shnei ra’av (seven years of famine).
28 This is the thing which I have spoken unto Pharaoh; What HaElohim is about to do He showeth unto Pharaoh.
29 Hinei, there come sheva shanim of sava gadol (great fullness, plenty, abundance) throughout kol Eretz Mitzrayim.
30 And there shall arise after them sheva shnei ra’av (seven years of famine) and kol hasava (all abundance) shall be forgotten in Eretz Mitzrayim; and the ra’av (famine) shall consume the land;
31 And the sava shall not be known in the land by reason of that ra’av (famine) following; for it shall be kaved me’od (very grievous).
32 And for that the chalom was doubled unto Pharaoh; it is because the thing is [decidedly] established by HaElohim, and HaElohim will shortly bring it to pass.
33 Now therefore let Pharaoh select an ish navon and chochom (a man discerning and wise) and set him over Eretz Mitzrayim.
34 Let Pharaoh do this, and let him appoint pekidim (officers, overseers, commissioners) over the land, and take up the fifth part [of the harvest] of Eretz Mitzrayim in the sheva shnei hasava.
35 And let them gather kol ochel of those shanim hatovot that come, and store up grain under the yad Pharaoh, and let them be shomer over ochel in the cities.
36 And that ochel shall be for reserves for the land against the sheva shnei hara’av, which shall be in Eretz Mitzrayim; that the land perish not through the ra’av.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his avadim.
38 And Pharaoh said unto his avadim, Can we find such an ish as this is, an ish in whom is the Ruach Elohim?
39 And Pharaoh said unto Yosef, Forasmuch as Elohim hath showed thee all this, there is none so navon (discerning) and chochom (wise) as thou art;
40 Thou shalt be over my bais (palace), and according unto thy mouth shall all my people order themselves; only with respect to the kisse will I be greater than thou.
41 And Pharaoh said unto Yosef, See, I have set thee over kol Eretz Mitzrayim.
42 And Pharaoh took off his taba’at (signet ring) from his yad, and put it upon yad Yosef, and arrayed him in garments of fine linen, and put a chain of zahav around his neck;
43 And he made him to ride in the second merkavah which he had; and they cried before him, Avrech! And he put him over kol Eretz Mitzrayim.
44 And Pharaoh said unto Yosef, I am Pharaoh, and without thee shall no man lift up his yad or regel in kol Eretz Mitzrayim.
45 And Pharaoh called shem Yosef Zaphnat Pa’neach; and he gave him as isha Asenat Bat Poti Phera kohen of On. And Yosef went out over all Eretz Mitzrayim.
46 And Yosef was thirty years old when he stood before Pharaoh Melech Mitzrayim. And Yosef went out from the presence of Pharaoh, and went throughout kol Eretz Mitzrayim.
47 And in the sheva shnei hasava the land brought forth by handfuls.
48 And he gathered up kol ochel of the sheva shanim, which were in Eretz Mitzrayim, and laid up the ochel in the cities; the ochel of the sadeh, which surrounded every city, laid he up in the same.
49 And Yosef gathered grain as the chol (sand) of the yam, very much, until he stopped counting; for it was without mispar (number).
50 And unto Yosef were born two banim before the shnat ra’av came, which Asenat Bat Poti Phera kohen of On bore unto him.
51 And Yosef called the shem of the bechor Menasheh: For Elohim, said he nashani, (hath made me forget) all my amal, and kol bais Avi.
52 And the shem of the second called he Ephrayim: For Elohim hifrani (hath caused me to be fruitful) in the eretz of my oni (suffering).
53 And the sheva shnei hasava that was in Eretz Mitzrayim were ended.
54 And the sheva shnei hara’av began to come, just as Yosef had said; and the ra’av was in all lands; but in kol Eretz Mitzrayim there was lechem.
55 And when kol Eretz Mitzrayim was famished, the people cried to Pharaoh for lechem; and Pharaoh said unto kol Mitzrayim, Go unto Yosef; what he saith to you, do.
56 And the ra’av (famine) was over kol pnei ha’aretz; and Yosef opened all that was in them, and sold unto the Mitzrayim; and the ra’av (famine) became severe in Eretz Mitzrayim.
57 And kol HaAretz (all the world) came into Mitzrayim to Yosef to buy grain; because that the ra’av (famine) was so chazak in kol HaAretz.
42:1 Now when Ya’akov saw that there was shever (grain) in Mitzrayim, Ya’akov said unto his banim, Why do ye look one upon another?
2 And he said, Hinei, I have heard that there is shever (grain) in Mitzrayim; get you down to there, and buy for us from there; that we may live, and not die.
3 Achei Yosef asarah (Yosef’s ten brothers) then went down to buy grain in Mitzrayim.
4 But Binyamin, achi Yosef, Ya’akov sent not with his achim; for he said, Lest ason (evil, harm) befall him.
5 And the Bnei Yisroel came to make purchase among those that were coming; for the ra’av (famine) was in Eretz Kena’an.
6 And Yosef was the Shalit Al HaAretz, and he it was that sold to kol Am HaAretz: and Achei Yosef came, and prostrated themselves before him with their faces to the ground.
7 And Yosef saw his achim, and he recognized them, but made himself a stranger unto them, and spoke roughly unto them; and he said unto them, From where come ye? And they said, From Eretz Kena’an to buy ochel.
8 And Yosef recognized his achim, but they recognized not him.
9 And Yosef remembered the chalomot which he dreamed about them, and said unto them, Ye are meragelim (spies); to see the ervat ha’aretz (nakedness of the land) ye came.
10 And they said unto him, Lo, adoni, but to buy okhel are thy avadim come.
11 We are all bnei ish echad; we are truthful ones, thy avadim are no meragelim.
12 And he said unto them, Lo, but to see the ervat ha’aretz ye came.
13 And they said, Thy avadim are Shneym Asar Achim, the bnei ish echad in Eretz Kena’an; and, hinei, the katon is today with Avinu, and one is not.
14 And Yosef said unto them, That is it just as I spoke unto you, Ye are meragelim;
15 Hereby ye shall be tested: by the life of Pharaoh ye shall not go forth from here, except achichem hakaton (your youngest brother) come here.
16 Send one of you, and let him bring back achichem, and ye shall be kept prisoner, that your words may be tested, whether there be any emes in you; or else by the life of Pharaoh surely ye are meragelim (spies).
17 And he put them all together el-mishmar (in custody) shloshet yamim.
18 And Yosef said unto them on the Yom HaShlishi [see 1C 15:4 OJBC], This do, and live; for I fear HaElohim:
19 If ye be truthful ones, let one of your achim be bound in your bais mishmar; go ye, carry grain for the ra’avon (famine of) bateichem (your house);
20 But bring achichem hakaton unto me; so shall your words be verified, and ye shall not die. And they did so.
21 And they said one to another, Surely we are ashemim (guilty ones) because of achinu (our brother), in that we saw the tzoros of his nefesh, when he besought us, and we would not hear; therefore is this tzoros come upon us.
22 And Reuven answered them, saying, Spoke I not unto you, saying, Do not sin against the yeled; and ye would not hear? Therefore, hinei, the accounting for his dahm is required [of us (see Mt 27:25 OJBC)].
23 And they had no da’as that Yosef understood them; for he spoke unto them by the melitz (go-between, interpreter).
24 And he turned himself away from them, and wept; and returned to them again, and spoke with them, and took from them Shimon, and bound him before their eyes.
25 Then Yosef commanded to fill their kelim with grain, and to restore every man’s kesef into his sack, and to give them provision for the derech; and thus did he unto them.
26 And they loaded their chamorim with the grain, and departed from there.
27 And as one of them opened his sack to get feed for his chamor in the malon (inn), he saw his kesef; for, hinei, it was in the mouth of his sack.
28 And he said unto his achim, My kesef is restored; and, hinei, it is even in my sack; and their lev failed them, and they shook with fear, saying one to another, What is this that Elohim hath done unto us?
29 And they came unto Ya’akov Avihem in Eretz Kena’an, and told him all that befell unto them; saying,
30 The ish, who is adonei HaAretz, spoke roughly to us, and took us for meragelim HaAretz.
31 And we said unto him, We are truthful ones; we are no meragelim;
32 We are Shneym Asar Achim, Bnei Avinu; one is not, and the katon is today with Avinu in Eretz Kena’an.
33 And the ish, adonei HaAretz, said unto us, Hereby shall I know that ye are truthful ones; leave one of your achim here with me, and that which is needful for the ra’avon bateichem (famine of your houses), take and be gone;
34 And bring achichem hakaton unto me; then shall I know that ye are not meragelim, but that ye are truthful ones: so will I restore you achichem, and ye shall freely trade in the land.
35 And it came to pass as they emptied their sacks, that, hinei, every man’s pouch of kesef was in his sack; and when both they and Avihem saw the pouches of kesef, they were afraid.
36 And Ya’akov Avihem said unto them, Me have ye bereaved of my children; Yosef is not, and Shimon is not, and ye will take Binyamin away; all these things are against me.
37 And Reuven spoke unto Aviv, saying, Slay my two banim, if I bring him not to thee; entrust him into my yad, and I will bring him to thee again.
38 And he said, Beni (my son) shall not go down with you; for achiv is dead, and he is left alone; if ason (harm, evil) befall him on the derech in which ye go, then shall ye bring down my gray hair in yagon (sorrow) to Sheol.
43:1 And the ra’av (famine) was kaved (heavy, severe) in the land.
2 And it came to pass, when they had eaten up the shever (grain) which they had brought out of Mitzrayim, then Avihem said unto them, Shuvu (return)! Buy for us a little ochel.
3 And Yehudah spoke unto him, saying, The ish did solemnly warn us, saying, Ye shall not see my face, unless achichem be with you.
4 If thou wilt send achinu (our brother) with us, we will go down and buy thee ochel;
5 But if thou wilt not send him, we will not go down; for the ish said unto us, Ye shall not see my face, unless achichem be with you.
6 And Yisroel said, Why dealt ye so ill with me, as to tell the ish whether ye had yet another ach (brother)?
7 And they said, The ish asked in detail about us and about our moledet (kindred), saying, Is Avichem yet alive? Have ye another ach? And we declared to him according to these words of [his inquiry]; could we certainly know that he would say, Bring down achichem?
8 And Yehudah said unto Yisroel Aviv, Send na’ar with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.
9 I will be surety for him; of my yad shalt thou require an accounting for him; if I bring him not back unto thee, and set him before thee, then let me bear the blame kol hayamim;
10 For if we had not delayed, surely now we had returned zeh pa’amayim (this second time).
11 And Yisroel Avihem said unto them, If it must be so now, do this; take of mizimerat HaAretz (the best fruits of the land) in your kelim (vessels), and carry down to the ish a minchah (present), a little balm, and a little devash (honey), nekhot (spices), loht (myrrh), batenim (pistachio nuts), and shekedim (almonds):
12 And take kesef mishneh (double money) in your yad; and the kesef that was returned in the mouth of your sacks, carry it back in your yad; perhaps it was mishgeh (mistake);
13 Take also achichem, and arise, shuvu (return) unto the ish;
14 And El Shaddai give you rachamim before the ish, that he may send away achichem acher (your other brother), and Binyamin. If I be bereaved of my children, I am bereaved.
15 And the anashim took that minchah, and they took mishneh kesef (double money) in their yad and Binyamin; and rose up, and went down to Mitzrayim, and stood before Yosef.
16 And when Yosef saw Binyamin with them, he said to the ish over Bais Yosef, Bring these anashim home, and slaughter the tevach, and make ready; for these anashim shall dine with me at tzahorayim (noon).
17 And the ish did as Yosef said; and the ish brought the anashim to the house of Yosef.
18 And the anashim were afraid, because they were brought into Bais Yosef; and they said, Because of the kesef that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and seize us for avadim, and chamoreinu (our donkeys).
19 And they came near to the ish over Bais Yosef, and they spoke with him at the petach habayit,
20 And said, O adoni, we came indeed down at the first time to buy ochel:
21 And it came to pass, when we came to the malon, that we opened our sacks, and, hinei, kesef ish (every man’s money) was in the mouth of his sack, our kesef in full weight; and we have brought it back again in our yad.
22 And kesef acher (other money) have we brought down in our hands to buy ochel; we cannot tell who put our kesef in our sacks.
23 And he said, Shalom lachem, fear not; Eloheichem, and Elohei Avichem, hath given you matmon (treasure) in your sacks; I had your kesef. And he brought Shimon out unto them.
24 And the ish brought the anashim into the house of Yosef, and gave them mayim, and they washed their raglayim; and he gave their chamorim mispo (fodder).
25 And they made ready the minchah for bo Yosef (coming of Yosef) at tzahorayim; for they heard that they would eat lechem there.
26 And when Yosef came home, they presented him the minchah which was in their yad in the house, and prostrated themselves to the ground before him.
27 And he asked them l’shalom (about their welfare), and said, Is there shalom with avichem, the zaken of whom ye spoke? Is he still alive?
28 And they answered, There is shalom with thy eved avinu; he is still alive. And they bowed their heads, and prostrated themselves.
29 And he lifted up his eyes, and saw achiv Binyamin, ben immo, and said, Is this achichem hakaton (your younger brother), of whom ye spoke unto me? And he said, Elohim be gracious unto thee, beni.
30 And Yosef made haste; for his compassion was stirred upon achiv (his brother); and he sought where to weep; and he entered into his cheder, and wept there.
31 And he washed his face, and went out, and controlled himself, and said, Serve lechem.
32 And they served him by himself, and them by themselves, and the Mitzrim (Egyptians), which did eat with him, by themselves; because Mitzrim could not eat lechem with the Ivrim; for that is a to’evah (abomination) unto the Mitzrim.
33 And they sat before him, the bechor according to his bechorah (birthright), and the youngest according to his youth; and the anashim marvelled one with another.
34 And he took and sent masot (portions) unto them from before him; but masat Binyamin was five times as much as any of theirs. And they drank, and feasted with him.
44:1 And he commanded the ish over Bais Yosef, saying, Fill the sacks of the anashim with ochel, as much as they can carry, and put kesef ish in the mouth of his sack.
2 And put my cup, gevi’a hakesef (cup of silver), in the mouth of the sack of the katon, and his kesef for shever (grain). And he did according to the davar Yosef had spoken.
3 As soon as the boker ohr, the anashim were sent away, they and their chamorim.
4 And when they were gone out of the ir, and not yet far off, Yosef said unto the ish over Bais Yosef, Up, follow after the anashim; and when thou dost overtake them, say unto them, Wherefore have ye rewarded ra’ah for tovah?
5 Is not this it in which adoni drinketh, and whereby indeed he divineth? Ye have done ra’ah in so doing.
6 And he overtook them, and he spoke unto them these same devarim.
7 And they said unto him, Wherefore saith adoni these words? Chalilah (far be it) that thy avadim should do according to this thing;
8 Hinei, the kesef, which we found in the mouth of our sacks, we brought back unto thee out of Eretz Kena’an; how then should we be ganavim stealing kesef or zahav out of the bais adonecha?
9 With whomsoever of thy avadim it be found, both let him die, and we also will be avadim of adoni.
10 And he said, Now also let it be according unto your devarim; he with whom it is found shall be to me eved; and ye shall be nekiyim (blameless).
11 Then they speedily took down every ish his sack to the ground, and opened every ish his sack.
12 And he searched, and began at the gadol (eldest), and ended at the katon (youngest); and the gevi’a (cup, goblet) was found in the sack of Binyamin.
13 Then they tore their garments, and loaded every ish his chamor, and returned to the ir.
14 And Yehudah and his achim came to Bais Yosef; for he was yet there; and they fell before him on the ground.
15 And Yosef said unto them, What ma’aseh (deed) is this that ye have done? Know ye not that an ish like me can find things out as a menachesh (diviner)?
16 And Yehudah said, What shall we say unto adoni? What shall we speak? Or how hall we clear ourselves? HaElohim hath found out the avon (iniquity) of thy avadim; look at us, we are now avadim la’adoni, both we, and he also with whom the gevi’a (cup) is found.
17 And he [Yosef] said, Chalilah that I should do so; but the ish in whose yad the gevi’a is found, he shall be to me eved; and as for you, go back in shalom unto avichem.)
Today's Laws & Customs:
• Blessing the New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Tevet, which falls on Monday and Tuesday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
• 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.
Today in Jewish History:
• 4th 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:
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:• 4th 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:
DAILY STUDY:
Chumash: Mikeitz, 7th Portion Genesis 43:30-44:17 with Rashi
• Chapter 43
30. And Joseph hastened, for his mercy was stirred toward his brother, and he wanted to weep; so he went into the room and wept there. ל. וַיְמַהֵר יוֹסֵף כִּי נִכְמְרוּ רַחֲמָיו אֶל אָחִיו וַיְבַקֵּשׁ לִבְכּוֹת וַיָּבֹא הַחַדְרָה וַיֵּבְךְּ שָׁמָּה:
for his mercy was stirred: He (Joseph) asked him (Benjamin), “Have you a brother from your mother?” He replied, “I had a brother, but I do not know where he is.” “Have you any sons?” He replied, “I have ten.” He asked, “And what are their names?” He replied, “Bela and Becher, etc.” He asked, “What is the significance of these names?” He replied,“All of them are connected to my brother and the troubles that befell him. [My first son was named] Bela because he (my brother) was swallowed up (נִבְלַע) among the nations. [My second son was named] Becher because he (my brother) was the firstborn (בְּכוֹר) of my mother. [My third son was named] Ashbel because God put him (my brother) into captivity (שְׁבָאו ֹאֵל). [My fourth son was named] Gera because he (my brother) was a stranger (נִתְגַּיֵר) in a lodging place. And [my fifth son was named] Na’aman because he (my brother) was very pleasant [to look upon] (נָעִים). [My sixth and seventh sons were named] Ehi and Rosh because he was my brother (אָחִי), and he was my superior (רֹאשִׁי). [My eighth son was named] Muppim because he (my brother) learned from the mouth of (מִפִּי) my father. [My ninth son was named] Huppim because he (my brother) did not see my wedding (חוּפָּתִי), neither did I see his wedding (חוּפָּתוֹ). And [my tenth son was named] Ard because he (my brother) descended (יָרַד) among the nations.” This is as stated in Tractate Sotah (36b). Immediately, his (Joseph’s) mercy was stirred.
כי נכמרו רחמיו: שאלו יש לך אח מאם, אמר לו אח היה לי ואיני יודע היכן הוא. יש לך בנים, אמר לו יש לי עשרה, אמר לו ומה שמם, אמר לו (להלן מו כא) בלע ובכר וגו', אמר לו מה טיבן של שמות הללו, אמר לו כולם על שם אחי והצרות אשר מצאוהו, בלע שנבלע בין האומות. בכר שהיה בכור לאמי. אשבאל ששבאו אל. גרא שנתגייר באכסניא. ונעמן, שהיה נעים ביותר. אחי וראש אחי היה וראשי היה. מופים מפי אביו למד. וחופים שלא ראה חופתי ולא ראיתי אני חופתו. וארד שירד לבין האומות, כדאיתא במסכת סוטה (לו ב) מיד נכמרו רחמיו:
was stirred: Heb. נִכְמְרוּ, was heated. In the language of the Mishnah,“on a heating (כֹּמֶר) vessel of olives” (Sotah 74a), and in Aramaic,“because of the heating (מִכְמַר) of the meat” (Pes. 58a), and in the Scriptures,“Our skin is parched (נִכְמָרוּ) because of the heat of hunger” (Lam. 5:10). So is the way of all skin; when it is heated, it shrivels and shrinks. — [from Lam. Rabbah 5:10].
נכמרו: נתחממו, ובלשון משנה (ב"מ עד א) על הכומר של זיתים, ובלשון ארמי מכמר בשרא, ובמקרא (איכה ה י) עורנו כתנור נכמרו, נתחממו ונקמטו קמטים קמטים מפני זלעפות רעב. כן דרך כל עור כשמחממין אותו נקמט וכווץ:
31. And he washed his face and came out, and he restrained himself and said, "Serve the food." לא. וַיִּרְחַץ פָּנָיו וַיֵּצֵא וַיִּתְאַפַּק וַיֹּאמֶר שִׂימוּ לָחֶם:
and he restrained himself: Heb. וַיִתְאַפַּק, and he strengthened himself. וַיִתְאַפַּק is an expression of“the strong (אִפִיקֵי) shields” (Job 41:7), [meaning] strength, and similarly,“and loosens the belt of the strong (אִפִיקִים)” (ibid. 12:21).
ויתאפק: נתאמץ. והוא לשון (איוב יב כא) ומזיח אפיקים רפה, וכן (איוב מא ז) אפיקי מגנים, חוזק:
32. And they set for him separately and for them separately, and for the Egyptians who ate with him separately, because the Egyptians could not eat food with the Hebrews, because it is an abomination to the Egyptians. לב. וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת הָעִבְרִים לֶחֶם כִּי תוֹעֵבָה הִוא לְמִצְרָיִם:
because it is an abomination to the Egyptians: It is a hateful thing for the Egyptians to eat with the Hebrews, and Onkelos gave the reason for the matter.
כי תועבה הוא: דבר שנאוי הוא למצרים לאכול את העברים, ואונקלוס נתן טעם לדבר:
33. They sat before him, the firstborn according to his age, and the youngest according to his youth, and the men looked at each other in astonishment. לג. וַיֵּשְׁבוּ לְפָנָיו הַבְּכֹר כִּבְכֹרָתוֹ וְהַצָּעִיר כִּצְעִרָתוֹ וַיִּתְמְהוּ הָאֲנָשִׁים אִישׁ אֶל רֵעֵהוּ:
the firstborn according to his age: He knocked his goblet and announced, “Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, sons of one mother, sit in this order, which is the order of your births,” and so [did he order] all of them. When he reached Benjamin, he said,“This one has no mother, and I have no mother. Let him sit beside me.” - [from Gen. Rabbah 93:7]
הבכור כבכורתו: מכה בגביע וקורא ראובן שמעון לוי ויהודה יששכר וזבולון, בני אם אחת, הסבו כסדר הזה שהיא סדר תולדותיכם וכן כולם, כיון שהגיע לבנימין אמר זה אין לו אם ואני אין לי אם ישב אצלי:
34. And he had portions brought to them from before him, and Benjamin's portion was five times as large as the portions of any of them, and they drank and became intoxicated with him. לד. וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת וַיִּשְׁתּוּ וַיִּשְׁכְּרוּ עִמּוֹ:
portions: Heb. מַשְׂאֹת, meaning portions. — [from Targum Onkelos]
משאת: מנות:
five times as large: His portion with his brothers, Joseph’s portion, and those of Asenath, Manasseh, and Ephraim. — [from Gen. Rabbah 92:5, Targum Jonathan]
חמש ידות: חלקו עם אחיו ומשאת יוסף ואסנת ומנשה ואפרים:
and they drank and became intoxicated with him: Since the day that they had sold him, neither they nor he had drunk wine, but on that day they drank. — [from Gen. Rabbah 92:5]
וישכרו עמו: ומיום שמכרוהו לא שתו יין, ולא הוא שתה יין, ואותו היום שתו:
Chapter 44
1. Then he commanded the overseer of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put each man's money into the mouth of his sack. א. וַיְצַו אֶת אֲשֶׁר עַל בֵּיתוֹ לֵאמֹר מַלֵּא אֶת אַמְתְּחֹת הָאֲנָשִׁים אֹכֶל כַּאֲשֶׁר יוּכְלוּן שְׂאֵת וְשִׂים כֶּסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ:
2. And my goblet, the silver goblet, put into the mouth of the sack of the youngest, and his purchase money." And he did according to Joseph's word, which he had spoken. ב. וְאֶת גְּבִיעִי גְּבִיעַ הַכֶּסֶף תָּשִׂים בְּפִי אַמְתַּחַת הַקָּטֹן וְאֵת כֶּסֶף שִׁבְרוֹ וַיַּעַשׂ כִּדְבַר יוֹסֵף אֲשֶׁר דִּבֵּר:
goblet: Heb. גְבִיעַ, a tall cup, called maderine (a long, narrow goblet).
גביעי: כוס ארוך, וקורין לו מדירנ"א בלע"ז [כוס הדורה מעץ]:
3. The morning became light, and the men were sent [on their way] they and their donkeys. ג. הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמֹרֵיהֶם:
4. They had exited the city, but had not gone far when Joseph said to the overseer of his house, "Get up, pursue the men, and when you overtake them, say to them, 'Why have you repaid good with evil? ד. הֵם יָצְאוּ אֶת הָעִיר לֹא הִרְחִיקוּ וְיוֹסֵף אָמַר לַאֲשֶׁר עַל בֵּיתוֹ קוּם רְדֹף אַחֲרֵי הָאֲנָשִׁים וְהִשַּׂגְתָּם וְאָמַרְתָּ אֲלֵהֶם לָמָּה שִׁלַּמְתֶּם רָעָה תַּחַת טוֹבָה:
5. Is not this the one my master drinks from? Why, he even divines with it! You have done evil by the way you have acted.' " ה. הֲלוֹא זֶה אֲשֶׁר יִשְׁתֶּה אֲדֹנִי בּוֹ וְהוּא נַחֵשׁ יְנַחֵשׁ בּוֹ הֲרֵעֹתֶם אֲשֶׁר עֲשִׂיתֶם:
6. He overtook them, and he said these words to them. ו. וַיַּשִּׂגֵם וַיְדַבֵּר אֲלֵהֶם אֶת הַדְּבָרִים הָאֵלֶּה:
7. And they said to him, "Why should my master say such words as these? Far be it from your servants to do a thing like this! ז. וַיֹּאמְרוּ אֵלָיו לָמָּה יְדַבֵּר אֲדֹנִי כַּדְּבָרִים הָאֵלֶּה חָלִילָה לַעֲבָדֶיךָ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה:
Far be it from your servants: Heb. חָלִילָה, it is profane for us (חוּלִין), an expression of disgrace. The Targum renders: חַס לְעַבְדָ, may your servants be spared, [i.e.,] may the Holy One, blessed be He, spare us from doing this. [May He never allow us to do such a thing!] There are many such expressions in the Talmud: חַס וְשָׁלוֹם, God forbid.
חלילה לעבדיך: חולין הוא לנו, לשון גנאי. ותרגום חס לעבדיך, חס מאת הקב"ה יהי עלינו מעשות זאת והרבה חס ושלום יש בתלמוד בלשון הזה:
8. Behold, the money we found in the mouth of our sacks we returned to you from the land of Canaan; so how could we steal from your master's house silver or gold? ח. הֵן כֶּסֶף אֲשֶׁר מָצָאנוּ בְּפִי אַמְתְּחֹתֵינוּ הֱשִׁיבֹנוּ אֵלֶיךָ מֵאֶרֶץ כְּנָעַן וְאֵיךְ נִגְנֹב מִבֵּית אֲדֹנֶיךָ כֶּסֶף אוֹ זָהָב:
Behold, the money, etc.: This is one of the ten a fortiori conclusions (deductions from minor to major) mentioned in the Torah, and they are all enumerated in Gen. Rabbah (92:7). 10.
הן כסף אשר מצאנו: זה אחד מעשרה קל וחומר האמורים בתורה. וכולן מנויין בבראשית רבה (צב ז):
9. Whichever one of your servants with whom it is found shall die, and also we will be slaves to my master." ט. אֲשֶׁר יִמָּצֵא אִתּוֹ מֵעֲבָדֶיךָ וָמֵת וְגַם אֲנַחְנוּ נִהְיֶה לַאדֹנִי לַעֲבָדִים:
10. And he said, "Now indeed, so it is as you have spoken. [But] the one with whom it is found shall be my slave, and you shall be cleared." י. וַיֹּאמֶר גַּם עַתָּה כְדִבְרֵיכֶם כֶּן הוּא אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה לִּי עָבֶד וְאַתֶּם תִּהְיוּ נְקִיִּם:
And he said, “Now indeed…”: Indeed, according to the law, it is as you have spoken, that you are all liable in this matter. I.e., [if there are] ten people, [and] in the possession of one a stolen article is found, they are all imprisoned. I will not treat you according to the strict letter of the law, however. [Instead, only] “the one with whom it (the goblet) is found shall be my slave.” - [from Gen. Rabbah 92:7]
גם עתה כדבריכם: אף זו מן הדין, אמת כדבריכם כן הוא שכולכם חייבים בדבר, עשרה שנמצאת גניבה ביד אחד מהם כולם נתפשים, אבל אני אעשה לכם לפנים משורת הדין, אשר ימצא אתו יהיה לי עבד:
11. So they hastened, and each one lowered his sack to the ground, and each one opened his sack. יא. וַיְמַהֲרוּ וַיּוֹרִדוּ אִישׁ אֶת אַמְתַּחְתּוֹ אָרְצָה וַיִּפְתְּחוּ אִישׁ אַמְתַּחְתּוֹ:
12. He searched; he started with the eldest and finished with the youngest, and the goblet was found in Benjamin's sack. יב. וַיְחַפֵּשׂ בַּגָּדוֹל הֵחֵל וּבַקָּטֹן כִּלָּה וַיִּמָּצֵא הַגָּבִיעַ בְּאַמְתַּחַת בִּנְיָמִן:
he started with the eldest: so that they would not detect that he knew where it was. — [from Gen. Rabbah 92:8]
בגדול החל: שלא ירגישו בו שהיה יודע היכן הוא:
13. So they rent their garments, and each one loaded his donkey, and they returned to the city. יג. וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה:
and each one loaded his donkey: They were very strong men, and they did not have to assist each other to load [the donkeys]. — [from Midrash Tanchuma, Mikeitz 10]
ויעמס איש על חמורו: בעלי זרוע היו ולא הוצרכו לסייע זה את זה לטעון:
and they returned to the city: It was [in fact] a [major] metropolis. So why does the Torah say,“to the city,” meaning a city of any size? Because it was of no more importance to them (the brothers) than an average-sized city (village) of ten people as regards [to fighting a] war. — [from Gen. Rabbah 92:8]
וישבו העירה: מטרפולין היתה והוא אומר העירה, עיר כל שהיא, אלא שלא היתה חשובה בעיניהם אלא כעיר בינונית של עשרה בני אדם לענין המלחמה:
14. And Judah and his brothers came to Joseph's house, and he was still there, and they fell before him upon the ground. יד. וַיָּבֹא יְהוּדָה וְאֶחָיו בֵּיתָה יוֹסֵף וְהוּא עוֹדֶנּוּ שָׁם וַיִּפְּלוּ לְפָנָיו אָרְצָה:
and he was still there: for he was waiting for them. — [from Midrash Tanchuma, Mikeitz 10]
עודנו שם: שהיה ממתין להם:
15. And Joseph said to them, "What is this deed that you have committed? Don't you know that a person like me practices divination?" טו. וַיֹּאמֶר לָהֶם יוֹסֵף מָה הַמַּעֲשֶׂה הַזֶּה אֲשֶׁר עֲשִׂיתֶם הֲלוֹא יְדַעְתֶּם כִּי נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי:
Don’t you know that a person like me practices divination?: Don’t you know that a person as esteemed as I knows how to test and ascertain through knowledge, reason, and discernment that you stole the goblet?- [from Targum Onkelos]
הלא ידעתם כי נחש ינחש וגו': הלא ידעתם כי איש חשוב כמוני יודע לנחש ולדעת מדעת ומסברא ובינה כי אתם גנבתם הגביע:
16. And Judah said, "What shall we say to my master? What shall we speak, and how shall we exonerate ourselves? God has found your servants' iniquity both we and the one in whose possession the goblet has been found." טז. וַיֹּאמֶר יְהוּדָה מַה נֹּאמַר לַאדֹנִי מַה נְּדַבֵּר וּמַה נִּצְטַדָּק הָאֱלֹהִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ הִנֶּנּוּ עֲבָדִים לַאדֹנִי גַּם אֲנַחְנוּ גַּם אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ:
God has found: We know that we have not sinned, but this has come from the Omnipresent to bring this upon us. The Creditor has found a place to collect His debt. — [from Gen. Rabbah 92:9]
הא-להים מצא: יודעים אנו שלא סרחנו, אבל מאת הקב"ה נהיתה להביא לנו זאת. מצא בעל חוב מקום לגבות שטר חובו:
and how shall we exonerate ourselves: Heb. נִצְטַדָּק, an expression of justice (צֶדֶק) . Similarly, every word whose radical begins with a “zaddi,” and is to be used in the form of “hithpa’el” or “nithpa’el” (the reflexive voice), a “teth” is substituted for the “tav” [of the “hithpa’el”] and it is not placed before the first letter of the radical but in the middle of the radical letters. E.g.,“shall we exonerate ourselves (נִצְטַדָּק),” from the root צדק, justice;“was drenched (יִצְטַבַּע)” (Dan. 4:30), from the root צבע, to drench;“and disguised as ambassadors (וַיִצְטַיָרוּ)” (Josh. 9:4), from the root of“a faithful emissary (צִיר)” (Prov. 13:17);“we took…for our provision (הִצְטַיַדְנוּ)” (Josh. 9:12) from the root of“provisions (צֵידָה) for the way” (Gen. 42:25). [In cont-rast, in the case of] a word whose radical begins with a “sammech” or “sin,” when it is used in the “hith-pa’el,” [it is] a “tav” [that] separates the letters of the radical, e.g.,“and the grasshopper will drag itself along (וְיִסְתַּבֵּל)” (Eccl. 12:5), from the root kcx;“I looked (מִסְתַּכֵּל) at these horns” (Dan. 7: 8), from the root סכל“And the statutes of Omri shall be observed (וְיִשְׁתַּמֵר)” (Micah 6:16), from the root שׁמר“and he who turns away from evil is considered mad (מִשְׁתּוֹלֵל)” (Isa. 59: 15), from the root of“He leads counselors away with madness (שׁוֹלָל)” (Job 12:17);“tread (מִסְתּוֹלֵל) upon My people” (Exod. 9:17), from the root of“a way that is not trodden (סְלוּלָה)” (Jer. 18:15).
ומה נצטדק: לשון צדק, וכן כל תיבה שתחלת יסודה צד"י והיא באה לדבר בלשון מתפעל או נתפעל נותן טי"ת במקום תי"ו, ואינה נתנת לפני אות ראשונה של יסוד התיבה אלא באמצע אותיות העקר, כגון נצטדק מגזרת צדק, (דניאל ד ל) ויצטבע מגזרת צבע, (יהושע ט ד) ויצטירו מגזרת (משלי יג יז) ציר אמונים, (יהושע ט יב) הצטיידנו מגזרת (לעיל מב כה) צדה לדרך. ותיבה שתחלתה סמ"ך או שי"ן כשהיא מתפעלת התי"ו מפרדת את אותיות העקר, כגון (קהלת יב ה) ויסתבל החגב, מגזרת סבל, (דניאל ז ח) מסתכל הוית בקרניא, (מיכה ו טז) וישתמר חקות עמרי, מגזרת שמר, (ישעיה נט טו) וסר מרע משתולל, מגזרת (איוב יב יז) מוליך יועצים שולל, (שמות ט יז) מסתולל בעמי, מגזרת (ירמיה יח טו) דרך לא סלולה:
17. But he said, "Far be it from me to do this! The man in whose possession the goblet was found he shall be my slave, but as for you go up in peace to your father." יז. וַיֹּאמֶר חָלִילָה לִּי מֵעֲשׂוֹת זֹאת הָאִישׁ אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ הוּא יִהְיֶה לִּי עָבֶד וְאַתֶּם עֲלוּ לְשָׁלוֹם אֶל אֲבִיכֶם:
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Daily Tehillim: Psalms Chapters 135 - 139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
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Tanya: Likutei Amarim, middle of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 28 Kislev, 5775 • 20 December 2014
Likutei Amarim, middle of Chapter 4
Until now it has been explained that the divine soul has three garments in which it clothes itself: the thought, speech and action of Torah and the commandments. The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments — i.e., thinking and speaking words of Torah, and acting in performance of the commandments — elevates the soul to a higher level. For, since Torah and the commandments are one with G-d, the Jew, by donning the garments of Torah and the commandments, also becomes united with him. In the Alter Rebbe’s words:
והנה שלשה לבושים אלו מהתורה ומצותיה, אף שנקראים לבושים לנפש רוח ונשמה
Now these three “garments” deriving from the Torah and its commandments, though they are called [merely] “garments” of the Nefesh, Ruach and Neshamah,
עם כל זה גבהה וגדלה מעלתם לאין ק׳ וסוף על מעלת נפש רוח ונשמה עצמן
nevertheless, their quality (the quality of the garments of the Torah and its commandments) is infinitely higher and greater than that of the Nefesh, Ruach and Neshamah themselves,
כמו שכתוב בזהר, דאורייתא וקודשא בריך הוא כולא חד
[for] as explained in the Zohar,1 Torah and the Holy One, blessed be He, are truly one.
פירוש: דאורייתא, היא חכמתו ורצונו של הקדוש ברוך הוא, והקדוש ברוך הוא בכבודו ובעצמו, כולא חד
This means: Since Torah is the wisdom and Will of the Holy One, blessed be He (i.e., the wisdom of Torah expresses G-d’s wisdom; its practical application and laws — e.g., whether or not a particular object is kosher — expresses His Will), it is one with His glory and essence,
כי הוא היודע והוא המדע וכו׳ כמו שכתוב לעיל בשם הרמב״ם
since He is the Knower, the Knowledge... and the Known, as explained above in ch. 2 in the name of Maimonides (— that these three aspects, separate and distinct in terms of human intellect, are, as they relate to G-d, one and the same entity: they are all G-dliness).
The Torah, being G-d’s intellect, is thus one with G-d Himself, and when a Jew understands and unites himself with it, he is united with G-d Himself.
From the above we understand that since the garments of thought and speech of Torah study and the active performance of the commandments are united with G-d, they are even higher than the soul itself.
However, a question presents itself: How can it be said that in understanding Torah one comprehends G-d’s wisdom and Will, when G-d’s wisdom — like G-d Himself — is infinitely beyond man’s limited comprehension? This will now be explained:
ואף דהקדוש ברוך הוא נקרא אין סוף, ולגדולתו אין חקר, ולית מחשבה תפיסא ביה כלל
Although the Holy One, blessed be He, is called Ein Sof (“Infinite”), and2 “His greatness can never be fathomed,” and3 “No thought can apprehend him at all,”
וכן ברצונו וחכמתו
and so are also His Will and His wisdom (infinite and unfathomable),
כדכתיב: אין חקר לתבונתו, וכתיב: החקר אלוקה תמצא, וכתיב: כי לא מחשבותי מחשבותיכם
as it is written,4 “There is no searching of His understanding”; and it is also written,5 “When you will search (to understand) G-d, will you find?”; and it is further written,6 “For My thoughts are not like your thoughts,” says G-d to man;
Thus human thought is incapable of grasping Divine “thought”. How, then, can it be said that in understanding Torah man grasps G-d’s wisdom?
To this the Alter Rebbe answers that G-d “compressed” and “lowered” His wisdom, clothing it in the physical terms and objects of Torah and its commandments, so that it might be accessible to human intelligence, in order that man may thereby be united with G-d.
הנה על זה אמרו: במקום שאתה מוצא גדולתו של הקדוש ברוך הוא, שם אתה מוצא ענותנותו
concerning this disparity between human intelligence and Divine wisdom, our Sages have said,7 “Where you find the greatness of the Holy One, blessed be He, there you find His humility.”
I.e., how can we approach G-d’s greatness, to “find” it and be united with it? — Through His “humility”, by His lowering Himself to our level.
וצמצם הקדוש ברוך הוא רצונו וחכמתו בתרי״ג מצות התורה ובהלכותיהן
G-d compressed His Will and wisdom in the 613 commandments of the Torah and in their laws,
As mentioned above, the logic of the law represents Divine wisdom, and the ruling, Divine Will —
ובצרופי אותיות תורה נביאים וכתובים
and in the letter-combinations of Scripture (Torah, Nevi‘im and Ketuvim),
The very letters and words of Scripture contain G-d’s Will and wisdom; wherefore even one who is ignorant of their meaning fulfills the precept of Torah study by merely reciting them —
ודרשותיהן שבאגדות ומדרשי חכמינו ז״ל
and G-d’s Will and wisdom are also contained in the exposition of these verses found in the Aggadot and Midrashim of our Sages, of blessed memory.
בכדי שכל הנשמה או רוח ונפש שבגוף האדם תוכל להשיגן בדעתה
In all of these did G-d “compress” His Will and wisdom in order that every Neshamah or even the lower soul-levels of Ruach and Nefesh, situated as they are in the human body, will be able to grasp them with its intellect,
ולקיימן כל מה שאפשר לקיים מהן במעשה דבור ומחשבה
and [in order] that it (the Nefesh or Ruach or Neshamah) fulfill them, as far as they can be fulfilled, in action, speech and thought;
ועל ידי זה תתלבש בכל עשר בחינותיה בשלשה לבושים אלו
thereby clothing itself with all its ten faculties in these three garments (of the thought, speech and action of Torah and mitzvot).
ולכן נמשלה התורה למים: מה מים יורדים ממקום גבוה למקום נמוך
Therefore has the Torah been compared to water,8 for just as water descends from a higher level to a lower level,
The water which reaches the lower level is the same water that left its source within the higher level; unlike light, for example, which also travels from its source, but in whose case it is not the source (the luminous body) itself that is transmitted, but only a ray of it; and unlike intellect which can also be communicated from one person to another, but in whose case, too, it is not the source (the teacher’s mind) itself that transmits itself to the lower level (the student’s mind), but only the idea, a product of the source.
כך התורה ירדה ממקום כבודה
Just as we find in the analogy of water, so has Torah descended from its place of glory, i.e., the lofty spiritual plane which is its source.
שהיא רצונו וחכמתו יתברך, ואורייתא וקודשא בריך הוא כולא חד, ולית מחשבה תפיסא ביה כלל
In its original state it is G-d’s Will and wisdom, and “Torah is one and the same with G-d,” Whom no thought can apprehend at all — on that plane, Torah is incomprehensible to man, as is G-d Himself.
ומשם נסעה וירדה בסתר המדריגות ממדרגה למדרגה בהשתלשלות העולמות
From there the Torah has journeyed in a descent through hidden stages, stage after stage, in the Hishtalshelut of the Worlds (i.e., the chain-like order of interconnected spiritual “Worlds”, explained more fully in ch. 2; Torah descended through all these levels —)
עד שנתלבשה בדברים גשמיים ועניני עולם הזה, שהן רוב מצות התורה ככולן והלכותיהן
until it clothed itself in material matters and things of this corporeal world, which comprise nearly all the Torah’s commandments and their laws.
Nearly all the mitzvot involve material objects: tzitzit are made of wool, tefillin of leather, and so on. Even the “spiritual” mitzvot involve material objects in their halachot — the laws governing their practical application. For example, the mitzvah of loving one’s fellow, although essentially a “spiritual” mitzvah, as it consists of an emotion — love, demands that one aid his fellow-Jew materially, financially, etc.; these being concrete, material expressions of a “spiritual” mitzvah.
ובצרופי אותיות גשמיות בדיו על הספר, עשרים וארבעה ספרים שבתורה נביאים וכתובים
Thus, the Torah clothed itself in the material objects with which the mitzvot are performed and also in the physical letter combinations written with ink in a book, namely the twenty-four books of Torah, Nevi‘im, and Ketuvim.
(As mentioned above, the letters and words contain the holiness of G-d’s Will and wisdom.)
כדי שתהא כל מחשבה תפיסא בהן, ואפילו בחינת דבור ומעשה שלמטה ממדרגת מחשבה תפיסא בהן ומתלבשת בהן
Torah underwent this great descent so that every human thought be able to grasp them, and so that even speech and action, which are on a level lower than thought, be able to grasp them (— G-d’s Will and wisdom) and clothe themselves in them — by performing the commandments in speech and action.
FOOTNOTES
1. Part I, 24a; II, 60a.
2. Tehillim 145:3.
3. Introduction to Tikkunei Zohar.
4. Yeshayahu 40:28.
5. Iyov 11:7.
6. Yeshayahu 55:8.
7. Megillah 31a.
8. Bava Kama 17a.
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Rambam:
Daily Mitzvah P3, P4, P9 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 28 Kislev, 5775 • 20 December 2014
Daily Mitzvah P3, P4, P9 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 28 Kislev, 5775 • 20 December 2014
Positive Commandment 3
Loving G-d
"And you shall love the L-rd, your G-d"—Deuteronomy 6:5.
We are commanded to love G-d. We foster a love for G-d by studying and contemplating His Torah, His commandments, and His awesome deeds. Through studying and meditating about G-d we come to have somewhat of an understanding of His greatness—which automatically spawns a deep love for Him.
This mitzvah also includes sharing our knowledge of G-d with others, and calling upon our fellows to serve Him. After all, if we love G-d, we’d surely sing His praises before all who are ready to hear.
Fearing G-d
Loving G-d
Positive Commandment 3
Translated by Berel Bell
The 3rd mitzva is that we are commanded to love G‑d (exalted be He), i.e. to meditate upon and closely examine His mitzvos, His commandments, and His works, in order to understand Him; and through this understanding to achieve a feeling of ecstasy. This is the goal of the commandment to love G‑d.
[We can see that meditation is the way to create this feeling of love1 from] the Sifri: "From the statement, 'You shall love G‑d your Lord'2, can I know how to love G‑d? The Torah therefore says, 'and these words which I command you today shall be upon your heart'3; i.e. that through this [meditation about His commandments] you will understand the nature of 'the One Who spoke, and thereby brought the world into being.' "
From this it is clear that meditation will lead to understanding, and then a feeling of enjoyment and love will follow automatically [since the second verse explains the way to reach the goal of the previous verse.]
Our Sages also said that this mitzvah includes calling out to all mankind to serve G‑d (exalted be He) and to believe in Him. This is because when you love a person, for example, you praise him and call out to others to draw close to him. So too, if you truly love G‑d — through your understanding and realization of His true existence — you will certainly spread this true knowledge that you know to the ignorant and the foolish.
[We see that this mitzvah includes spreading love for G‑d to others from] the Sifri: " 'You shall love G‑d,' i.e. make Him beloved among the creatures as your father Avraham did, as it is written, 'The souls that he made in Charan.'4"
The meaning of this Sifri: Avraham, as a result of his deep understanding of G‑d, acquired love for G‑d, as the verse testifies, "Avraham, who loved Me"5. This powerful love therefore caused him to call out to all mankind to believe in G‑d. So too, you shall love Him to the extent that you draw others to Him.
FOOTNOTES
1.The obvious problem with having a commandment to "love," is that emotions cannot be compelled. The Rambam therefore proves that the commandment is to study and meditate, which will automatically lead to the emotion.
2.Deut. 6:5.
3.Deut. 6:6.
4.Gen. 12:5.
5.Isi. 41:8.
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Positive Commandment 4
Translated by Berel Bell
The 4th mitzvah is that we are commanded to establish in our minds fear and dread of G‑d (exalted be He); that we not be calm and nonchalant, but be constantly concerned of imminent punishment1 [for misdeeds.]
The biblical source of this commandment is G‑d's statement2 (exalted be He), "You shall fear G‑d your Lord."
At3 the end of tractate Sanhedrin4, there is a discussion of G‑d's statement5 (exalted be He), "Anyone who is nokev (curses) G‑d's Name shall be put to death." [The Talmud asks:] "Perhaps the word nokev means, 'utters,' as in the verse6, 'Who were mentioned (nikvu) by name'; the prohibition7 being the verse, 'You shall fear G‑d your Lord.' "
The meaning of this question: "Perhaps the verse, 'nokev G‑d's Name' means merely uttering G‑d's Name even without a curse. And if one wonders 'What prohibition can there be in this?', it is [the prohibition not] to erase one's fear of G‑d; because included in fear of G‑d is not mentioning His Name in vain."8
The Talmud answers this question and rejects this approach as follows: "First of all, [in order to be punishable by death,] the person must have used 'one Name against another,' i.e. cursed one of G‑d's Names with another of G‑d's Names, as in the saying, 'Let Yosi strike Yosi,'9 and [if he merely mentioned G‑d's Name in vain,] he did not fulfill this condition."
[The Talmud continues:] "Furthermore, this prohibition is stated as a positive commandment, and cannot technically serve as a prohibition."
This means that the suggestion, "the prohibition is from the verse, 'You shall fear G‑d,' " is incorrect, because this verse is a positive commandment, and a punishment can never be based on a positive commandment.
This passage clearly indicates that "You shall fear G‑d," is a positive commandment.
FOOTNOTES
1.Although here the Rambam describes the commandment as fear of punishment, in Mishneh Torah, Hilchos Yesodei Hatorah, 2:1-2 and 4:12, he defines it as awe growing out of a realization of G‑d's greatness.
See Kinas Sofrim on Sefer Hamitzvos, P9; On the Teachings of Chassidus, Ch. 13, footnote, regarding the greater precision of Mishneh Torah.
2.Deut. 6:13.
3.The Rambam now quotes and explains a Talmudic passage in order to prove that this mitzvah is a positive commandment. The passage deals primarily with another mitzvah, the prohibition of cursing G‑d, but makes important mention of our verse, "You shall fear G‑d."
For the sake of clarity, we will quote the entire passage without the Rambam's explanation:
"Perhaps the word nokev means, 'utters,' as in the verse, 'Who were mentioned (nikvu) by name'; the prohibition being the verse, 'You shall fear G‑d your Lord'!
"First of all, [in order to be punished,] the person must have used 'one Name against another; and [if he merely mentioned G‑d's Name in vain,] he did not fulfill this condition."
"Furthermore, this prohibition is stated as a positive commandment, and cannot technically serve as a prohibition."
4.56a.
5.Lev. 24:16.
6.Num. 1:17.
7.Every punishable act in the Torah must have two verses describing it: one stating that the act is prohibited, and another dictating the particular punishment. The verse containing the punishment is clearly Lev. 24:16.
However, the verse setting forth the actual prohibition is in doubt. If nokev is translated, "curse" (as is indeed the conclusion), the actual prohibition comes from Ex. 22:27, "Do not curse G‑d." Since the Talmud is attempting to translate nokev differently, i.e. "to mention," it attempts to find another verse (namely, Deut. 6:13) to serve as the actual prohibition of mentioning G‑d's Name.
8.According to the questioner, then, it is clear that the verse, "You shall fear G‑d" is a prohibition.
9.When the court examined the witnesses who heard the curse uttered, the name "Yosi" was used instead of G‑d's real Name, in order to minimize its use. "Yosi" was chosen because it has 4 letters, as does G‑d's Name, and because it has the numerical value of 86, as does G‑d's Name Elokim. See Rashi on Sanhedrin.
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Positive Commandment 4
Fearing G-d
"You shall fear the L-rd, your G-d"—Deuteronomy 6:13.
We are commanded to fear G-d; never to be complacent, and to always bear in mind that transgressing His will leads to divine retribution.
This is also why we never say G-d's Name in vain – not in the context of a prayer or blessing – for this diminishes the fear and reverence we are commanded to harbor for Him.
Sanctifying G-d's Name
Positive Commandment 9
Translated by Berel Bell
The 9th mitzvah is that we are commanded to sanctify G‑d's Name.
The biblical source of this commandment is G‑d's statement1, "Sanctify Me amidst the Jewish people."
This mitzvah requires us to publicize the true religion to the masses. This must be done without fear of retribution, to the extent that even if a powerful tyrant tries to force us to deny G‑d (exalted be He), we may not obey him. We must rather unquestioningly submit to death, not even allowing him to think that we have denied G‑d (exalted be He) [by outwardly denying Him], even if we still maintain belief in Him in our hearts.
This is the mitzvah of "Santifying G‑d's Name," in which all Jews are obligated. This means that allow ourselves to be killed by a tyrant for love of G‑d (exalted be He) and belief in His Oneness. [This is] similar to the actions of Chanaya, Mishael, and Azaryah in the days of the wicked Nebuchadnezzar, who forced people to bow down to a statue, and everyone — including Jews — bowed down. There was nobody there to sanctify G‑d's Name, and this was a tremendous shame to the Jewish people. Everyone did not fulfill this mitzvah, and there was nobody to fulfill it; everyone was afraid.
This commandment is obligatory only in such an awesome setting, when all inhabitants of the world were terrified, and it was then necessary to spread and announce His Unity.2
But G‑d had already promised through His prophet Isaiah that the Jewish people would not be completely disgraced on that difficult occasion; and that a few young men3 would be present who would not be afraid of death, and would give up their lives and publicize faith in G‑d, sanctifying G‑d's Name in public as we have been commanded through Moses. This promise is in the verse4, "Now, Jacob will not be afraid, nor will his face turn white; for he will see in his midst his children, the work of My hands. They will sanctify My Name, the Holy One of Jacob, and strengthen the G‑d of Israel."
[We see that this action is obligatory, and therefore counts as a mitzvah from] the Sifra: "Upon this condition I took them out of Egypt; on condition5 that they publicly sanctify My Name."
In the end of tractate Sanhedrin, they ask, "Is a non-Jew commanded to sanctify G‑d's Name or not? Here is a statement which proves it: 'The seven commandments of the non-Jews.' If you include this one [i.e. to sanctify G‑d's Name], there would be eight!" From this we see that, for Jews, [sanctification of G‑d's Name] counts as a mitzvah.
They bring proof that this is counted among the mitzvos from the verse, "Sanctify Me amidst the Jewish people."
The details of this commandment have been explained in the 7th chapter of the tractate Sanhedrin.
FOOTNOTES
1.Lev. 22:32.
2.See Hilchos Yesodei Hatorah, 5:3, that at the time of a decree to tear Jews from their religion, the mitzvah would require sacrificing one's life for any mitzvah, not just idolatry.
3.I.e. Chananyah, Mishael, and Azaryah (mentioned above).
4.Isaiah 29:22-23.
5.As the Rambam explained in Positive Commandment 2, this expression means that the act under discussion is obligatory.
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Positive Commandment 9
Sanctifying G-d's Name
"And I will be sanctified among the Children of Israel"—Leviticus 22:32.
We are commanded to sanctify G-d's holy Name by publicly proclaiming our faith and religion. In the event that a tyrant attempts to coerce us to renounce our belief in G-d, we are commanded to refuse to comply—even if the tyrant threatens to kill us. We may not even verbally deny our belief in G-d, though in our hearts we remain true to Him.
Full text of this Mitzvah »
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Loving G-d
"And you shall love the L-rd, your G-d"—Deuteronomy 6:5.
We are commanded to love G-d. We foster a love for G-d by studying and contemplating His Torah, His commandments, and His awesome deeds. Through studying and meditating about G-d we come to have somewhat of an understanding of His greatness—which automatically spawns a deep love for Him.
This mitzvah also includes sharing our knowledge of G-d with others, and calling upon our fellows to serve Him. After all, if we love G-d, we’d surely sing His praises before all who are ready to hear.
Fearing G-d
Loving G-d
Positive Commandment 3
Translated by Berel Bell
The 3rd mitzva is that we are commanded to love G‑d (exalted be He), i.e. to meditate upon and closely examine His mitzvos, His commandments, and His works, in order to understand Him; and through this understanding to achieve a feeling of ecstasy. This is the goal of the commandment to love G‑d.
[We can see that meditation is the way to create this feeling of love1 from] the Sifri: "From the statement, 'You shall love G‑d your Lord'2, can I know how to love G‑d? The Torah therefore says, 'and these words which I command you today shall be upon your heart'3; i.e. that through this [meditation about His commandments] you will understand the nature of 'the One Who spoke, and thereby brought the world into being.' "
From this it is clear that meditation will lead to understanding, and then a feeling of enjoyment and love will follow automatically [since the second verse explains the way to reach the goal of the previous verse.]
Our Sages also said that this mitzvah includes calling out to all mankind to serve G‑d (exalted be He) and to believe in Him. This is because when you love a person, for example, you praise him and call out to others to draw close to him. So too, if you truly love G‑d — through your understanding and realization of His true existence — you will certainly spread this true knowledge that you know to the ignorant and the foolish.
[We see that this mitzvah includes spreading love for G‑d to others from] the Sifri: " 'You shall love G‑d,' i.e. make Him beloved among the creatures as your father Avraham did, as it is written, 'The souls that he made in Charan.'4"
The meaning of this Sifri: Avraham, as a result of his deep understanding of G‑d, acquired love for G‑d, as the verse testifies, "Avraham, who loved Me"5. This powerful love therefore caused him to call out to all mankind to believe in G‑d. So too, you shall love Him to the extent that you draw others to Him.
FOOTNOTES
1.The obvious problem with having a commandment to "love," is that emotions cannot be compelled. The Rambam therefore proves that the commandment is to study and meditate, which will automatically lead to the emotion.
2.Deut. 6:5.
3.Deut. 6:6.
4.Gen. 12:5.
5.Isi. 41:8.
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Positive Commandment 4
Translated by Berel Bell
The 4th mitzvah is that we are commanded to establish in our minds fear and dread of G‑d (exalted be He); that we not be calm and nonchalant, but be constantly concerned of imminent punishment1 [for misdeeds.]
The biblical source of this commandment is G‑d's statement2 (exalted be He), "You shall fear G‑d your Lord."
At3 the end of tractate Sanhedrin4, there is a discussion of G‑d's statement5 (exalted be He), "Anyone who is nokev (curses) G‑d's Name shall be put to death." [The Talmud asks:] "Perhaps the word nokev means, 'utters,' as in the verse6, 'Who were mentioned (nikvu) by name'; the prohibition7 being the verse, 'You shall fear G‑d your Lord.' "
The meaning of this question: "Perhaps the verse, 'nokev G‑d's Name' means merely uttering G‑d's Name even without a curse. And if one wonders 'What prohibition can there be in this?', it is [the prohibition not] to erase one's fear of G‑d; because included in fear of G‑d is not mentioning His Name in vain."8
The Talmud answers this question and rejects this approach as follows: "First of all, [in order to be punishable by death,] the person must have used 'one Name against another,' i.e. cursed one of G‑d's Names with another of G‑d's Names, as in the saying, 'Let Yosi strike Yosi,'9 and [if he merely mentioned G‑d's Name in vain,] he did not fulfill this condition."
[The Talmud continues:] "Furthermore, this prohibition is stated as a positive commandment, and cannot technically serve as a prohibition."
This means that the suggestion, "the prohibition is from the verse, 'You shall fear G‑d,' " is incorrect, because this verse is a positive commandment, and a punishment can never be based on a positive commandment.
This passage clearly indicates that "You shall fear G‑d," is a positive commandment.
FOOTNOTES
1.Although here the Rambam describes the commandment as fear of punishment, in Mishneh Torah, Hilchos Yesodei Hatorah, 2:1-2 and 4:12, he defines it as awe growing out of a realization of G‑d's greatness.
See Kinas Sofrim on Sefer Hamitzvos, P9; On the Teachings of Chassidus, Ch. 13, footnote, regarding the greater precision of Mishneh Torah.
2.Deut. 6:13.
3.The Rambam now quotes and explains a Talmudic passage in order to prove that this mitzvah is a positive commandment. The passage deals primarily with another mitzvah, the prohibition of cursing G‑d, but makes important mention of our verse, "You shall fear G‑d."
For the sake of clarity, we will quote the entire passage without the Rambam's explanation:
"Perhaps the word nokev means, 'utters,' as in the verse, 'Who were mentioned (nikvu) by name'; the prohibition being the verse, 'You shall fear G‑d your Lord'!
"First of all, [in order to be punished,] the person must have used 'one Name against another; and [if he merely mentioned G‑d's Name in vain,] he did not fulfill this condition."
"Furthermore, this prohibition is stated as a positive commandment, and cannot technically serve as a prohibition."
4.56a.
5.Lev. 24:16.
6.Num. 1:17.
7.Every punishable act in the Torah must have two verses describing it: one stating that the act is prohibited, and another dictating the particular punishment. The verse containing the punishment is clearly Lev. 24:16.
However, the verse setting forth the actual prohibition is in doubt. If nokev is translated, "curse" (as is indeed the conclusion), the actual prohibition comes from Ex. 22:27, "Do not curse G‑d." Since the Talmud is attempting to translate nokev differently, i.e. "to mention," it attempts to find another verse (namely, Deut. 6:13) to serve as the actual prohibition of mentioning G‑d's Name.
8.According to the questioner, then, it is clear that the verse, "You shall fear G‑d" is a prohibition.
9.When the court examined the witnesses who heard the curse uttered, the name "Yosi" was used instead of G‑d's real Name, in order to minimize its use. "Yosi" was chosen because it has 4 letters, as does G‑d's Name, and because it has the numerical value of 86, as does G‑d's Name Elokim. See Rashi on Sanhedrin.
________________________________________
Positive Commandment 4
Fearing G-d
"You shall fear the L-rd, your G-d"—Deuteronomy 6:13.
We are commanded to fear G-d; never to be complacent, and to always bear in mind that transgressing His will leads to divine retribution.
This is also why we never say G-d's Name in vain – not in the context of a prayer or blessing – for this diminishes the fear and reverence we are commanded to harbor for Him.
Sanctifying G-d's Name
Positive Commandment 9
Translated by Berel Bell
The 9th mitzvah is that we are commanded to sanctify G‑d's Name.
The biblical source of this commandment is G‑d's statement1, "Sanctify Me amidst the Jewish people."
This mitzvah requires us to publicize the true religion to the masses. This must be done without fear of retribution, to the extent that even if a powerful tyrant tries to force us to deny G‑d (exalted be He), we may not obey him. We must rather unquestioningly submit to death, not even allowing him to think that we have denied G‑d (exalted be He) [by outwardly denying Him], even if we still maintain belief in Him in our hearts.
This is the mitzvah of "Santifying G‑d's Name," in which all Jews are obligated. This means that allow ourselves to be killed by a tyrant for love of G‑d (exalted be He) and belief in His Oneness. [This is] similar to the actions of Chanaya, Mishael, and Azaryah in the days of the wicked Nebuchadnezzar, who forced people to bow down to a statue, and everyone — including Jews — bowed down. There was nobody there to sanctify G‑d's Name, and this was a tremendous shame to the Jewish people. Everyone did not fulfill this mitzvah, and there was nobody to fulfill it; everyone was afraid.
This commandment is obligatory only in such an awesome setting, when all inhabitants of the world were terrified, and it was then necessary to spread and announce His Unity.2
But G‑d had already promised through His prophet Isaiah that the Jewish people would not be completely disgraced on that difficult occasion; and that a few young men3 would be present who would not be afraid of death, and would give up their lives and publicize faith in G‑d, sanctifying G‑d's Name in public as we have been commanded through Moses. This promise is in the verse4, "Now, Jacob will not be afraid, nor will his face turn white; for he will see in his midst his children, the work of My hands. They will sanctify My Name, the Holy One of Jacob, and strengthen the G‑d of Israel."
[We see that this action is obligatory, and therefore counts as a mitzvah from] the Sifra: "Upon this condition I took them out of Egypt; on condition5 that they publicly sanctify My Name."
In the end of tractate Sanhedrin, they ask, "Is a non-Jew commanded to sanctify G‑d's Name or not? Here is a statement which proves it: 'The seven commandments of the non-Jews.' If you include this one [i.e. to sanctify G‑d's Name], there would be eight!" From this we see that, for Jews, [sanctification of G‑d's Name] counts as a mitzvah.
They bring proof that this is counted among the mitzvos from the verse, "Sanctify Me amidst the Jewish people."
The details of this commandment have been explained in the 7th chapter of the tractate Sanhedrin.
FOOTNOTES
1.Lev. 22:32.
2.See Hilchos Yesodei Hatorah, 5:3, that at the time of a decree to tear Jews from their religion, the mitzvah would require sacrificing one's life for any mitzvah, not just idolatry.
3.I.e. Chananyah, Mishael, and Azaryah (mentioned above).
4.Isaiah 29:22-23.
5.As the Rambam explained in Positive Commandment 2, this expression means that the act under discussion is obligatory.
________________________________________
Positive Commandment 9
Sanctifying G-d's Name
"And I will be sanctified among the Children of Israel"—Leviticus 22:32.
We are commanded to sanctify G-d's holy Name by publicly proclaiming our faith and religion. In the event that a tyrant attempts to coerce us to renounce our belief in G-d, we are commanded to refuse to comply—even if the tyrant threatens to kill us. We may not even verbally deny our belief in G-d, though in our hearts we remain true to Him.
Full text of this Mitzvah »
________________________________________
Rambam:
• 1 Chapter a Day: Positive Commandments Part 3Part 3
167. To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: "On the eighth day, there shall be a sacred holiday."
168. To dwell in a sukkah for seven days, as [Leviticus 23:42] states: "And you shall dwell in sukkot for seven days."
169. To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: "And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,...."
170. To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It will be a day of [shofar] blasts for you."
171. To give a half-shekel each year, as [Exodus 30:13] states: "This shall be given by all those included in the census...."
172. To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: "You shall listen to him."
173. To appoint a king, as [Deuteronomy 17:15] states: "You shall surely set a king upon yourselves."
174. To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: "Carry out the judgment which they render for you."
175. To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: "Follow after the majority."
176. To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: "Appoint judges and court officers...."
177. To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: "Judge your fellow man with righteousness."
178. For anyone who has evidence to testify in court, as [Leviticus 5:1] states: "If he was a witness, saw, or knew...."
179. To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: "You must investigate and probe, making careful enquiry."
180. To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: "And you shall do to him what he plotted to do to his brother."
181. To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: "You shall decapitate the calf there in the river."
182. To prepare six refuge cities, as [Deuteronomy 19:3] states: "Prepare the way and divide into three [the boundary]...."
183. To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: "And you shall give cities to the Levites...."
184. To construct a guard rail, as [Deuteronomy 22:8] states: "And you shall construct a guard rail for your roof."
185. To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: "You shall surely destroy...."
186. To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: "And you shall burn the city and all its spoil with fire."
187. To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: "You shall utterly destroy them."
188. To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: "Blot out the memory of Amalek."
189. To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: "Remember what Amalek did to you."
190. To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: "When you approach the city...."
191. To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: "And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people...."
192. To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: "Prepare a place for yourselves outside the camp."
193. To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: "You shall have a shovel in addition to your weapons."
194. To return a stolen object, as [Leviticus 5:23] states: "And he shall return the object which he stole."
195. To give charity, as [Deuteronomy 15:8] states: "You shall surely open your hand [to your poor brother]."
196. To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: "You shall surely give him gifts...." Similarly, [this gift is given] to a Hebrew maidservant.
197. To lend to the poor, as [Exodus 22:24] states: "If you will lend money to my people...." In this instance, the word "if" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: "You shall surely lend him."
198. To lend to a gentile at interest, as [Deuteronomy 23:21] states: "Take interest from a gentile." Based on the oral tradition, we have learned that this is a positive commandment.b
199. To return security to its owner, as [Deuteronomy 24:13] states: "You shall surely return the security to him."
200. To pay a worker his wage on time, as [Deuteronomy 24:15] states: "Pay him his wage on the day it is due."
201. For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: "When you enter your neighbor's vineyard... When you enter your neighbor's standing grain...."
202. To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: "You shall surely help him."b
203. To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: " You shall lift it up with him."
204. To return a lost object, as [Deuteronomy 22:1] states: "You shall surely return them to your brother."
205. To rebuke a person who sins, as [Leviticus 19:17] states: "You shall surely rebuke your fellow men."
206. To love every member of our people, as [Leviticus 19:18] states: "And you shall love your neighbor as yourself."
207. To love a convert, as [Deuteronomy 10:19] states: "And you shall love a convert."
208. To balance scales with correct weights, as [Leviticus 19:36] states: "You shall have correct scales, with correct weights."
209. To honor the Sages, as [Leviticus 19:32] states: "Rise before an elder."
210. To honor one's father and mother, as [Exodus 20:12] states: "Honor your father and mother."
211. To fear one's father and mother, as [Leviticus 19:3] states: "A person must fear his mother and his father."
212. To be fruitful and multiply, as [Genesis 9:7] states: "Be fruitful and multiply."
213. To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: "If a man takes a woman [as a wife]...."
214. For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: "He shall be free for his home for one year."
215. To circumcise a son, as [Leviticus 12:3] states: "On the eighth day, the flesh of his foreskin shall be circumcised."1
216. To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: "Her yavam shall come unto her."
217. To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: "And she shall remove his shoe from his foot."
218. For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: "She shall become his wife."
219. For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: "She shall become his wife. He may not send her away for his entire life."
220. To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: "If a person will seduce...."
221. To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: "And if you see a beautiful woman among the captives...."
222. To divorce with a get, as [Deuteronomy 24:1] states: "And he shall write a bill of divorce for her and place it in her hand."
223. To carry out the [procedure] prescribed for a sotah, as [Numbers 8:30] states: "And the priests will carry out all these laws for her."
224. To whip the wicked, as [Deuteronomy 25:2] states: "The judge will cast him down and beat him."
225. To exile a person who accidentally kills a person, as [Numbers 35:25] states: "And he shall dwell there until the High Priest dies...."
226. For a court to execute by decapitation, as [Exodus 21:20] states: "Revenge shall surely be taken."
227. For a court to execute by strangulation, as [Leviticus 20:10] states: "The adulterer and the adulteress shall die."
228. For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: "They shall burn him and them with fire."
229. For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: "And you shall stone them."
230. To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: "And you shall hang them on a gallows."
231. To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: "For you shall surely bury him on that day."
232. To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: "When you purchase a Hebrew servant...."
233. To marry a Hebrew maidservant, as [Exodus 21:8] states: "Who has designated her for himself... and she will be redeemed."
234. To redeem a Hebrew maidservant, as [Exodus, ibid.] states: "And she will be redeemed."
235. To have a Canaanite servant serve forever, as [Leviticus 25:46] states: "You shall have them serve you forever."a
236. For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: "If men will quarrel and one man will strike [his colleague]...."
237. To judge regarding the damages caused by an ox, as [Exodus 21:33] states: "If an ox belonging to one person gores an ox belonging to a colleague...."
238. To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit...."
239. To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: "Should a theft be perpetrated," as [Exodus 22:1] states: "If when breaking in," and, as [Exodus 21:16] states: "If one kidnaps a person and sells him,…. "2
240. To judge regarding the damages caused by grazing, as [Exodus 22:4] states: "If a person will graze [his animals] in a field or vineyard...."
241. To judge regarding the damages caused by fire, as [Exodus 22:5] states: "If fire will break out and catch in thorns...."
242. To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: "If a person will give a colleague money or utensils [to watch]...."
243. To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: "Should a person give a donkey or an ox...."
244. To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: "If a person will borrow from a colleague...."
245. To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: "If you sell merchandise to your colleague...."
246. To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: "For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep...."
247. To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: "And you shall cut off her hand...."
248. To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: "If a person dies without having a son...."
FOOTNOTES
1.The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)
2.. The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)
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Rambam:
• 3 Chapters a Day: Yesodei haTorah Yesodei haTorah - Chapter Four, Yesodei haTorah Yesodei haTorah - Chapter Five, Yesodei haTorah Yesodei haTorah - Chapter Six
Yesodei haTorah - Chapter Four
Halacha 1
These four bodies: fire, wind, water, and earth are the fundamental [elements] of all the creations below the sky. Everything that exists - [be it] man, beast, fowl, crawling creature, fish, plant, metal, precious stone, pearl, building stone, mountain, or lump of earth - the body of all these [entities] is a combination of these four fundamental [elements].
Thus, all the bodies which are found below the sky, with the exception of these four bodies, are a combination of matter and form,1 and their matter is a combination of these fundamental [elements]. These fundamental [elements], however, are a combination of matter and form [as they exist in a hylian state] alone.
Halacha 2
The tendency of fire and wind is to ascend upwards from the depths of the earth toward the sky. The tendency of water and earth is to descend from the sky to the midpoint of the sky, [i.e., the center of the Earth,] for the midpoint of the sky is the lowest point, below which nothing is lower.2 These tendencies are not a conscious matter, nor are they willful. Rather, it is a pattern affixed within them and a nature they were given.
The natural characteristics of fire are that it is warm and dry. It is the lightest of all [these fundamental elements]. Wind is warm and moist. Water is cold and moist, and earth is dry and cold. It is the heaviest of all [these fundamental elements].
Water is lighter than earth. Therefore, it is found above it. Wind is lighter than water. Therefore, it hovers above it. Fire is even lighter than wind.
Since these are the fundamental [elements] for all the bodies below the sky, the matter of every single body - man, animal, beast, fowl, fish, plant, metal, and stone - is a combination of fire, wind, water, and earth. [In the process of] the combination of these four, each one of them changes while they are being combined. Thus, the combination of the four [fundamental elements] does not resemble any one of the [elements] as it exists alone. [Similarly,] in any combination of them, there cannot be found even one portion of fire as it exists alone, wind as it exists alone, water as it exists alone, nor earth as it exists alone. Rather, they have all changed and become a single body.
Each and every body which is a combination of these four [fundamental elements] will have a combination of cold and warmth, moistness and dryness. There are some bodies which have a more powerful [concentration] of the fundamental [element] of fire - for example, creatures with living souls. Accordingly, they have a higher temperature. [Conversely,] there are some bodies with a more powerful concentration of the element of earth - for example, the stones. Accordingly, they are very dry. Similarly, some of them have bodies with a greater concentration of the element of water. Accordingly, they are moist.3
In this manner, one may find one body which is warmer than another body, which is itself warm, and one body drier than another body, which is itself dry. Similarly, there are bodies in which cold alone is noticeable, and other bodies in which moistness alone is noticeable. In some bodies, cold and dryness are equally noticeable; in others, warmth and dryness are equally noticeable; in others, warmth and moistness are equally noticeable; and in others, warmth and moistness are equally noticeable. According to the predominance of the element that is found in the essential combination, the inclination and nature of that element will be expressed in the body [resulting from] a mixture [of all the elements].
Halacha 3
Every entity which is a combination of these four fundamental [elements] will ultimately decompose into them.4 Some will decompose after a mere few days, and others will decompose after many years. [However,] it is impossible for everything which is a combination of them not to decompose into them. It is impossible even for gold and ruby not to decompose and return to their fundamental elements: a portion becoming fire, a portion water, a portion wind, and a portion earth.
Halacha 4
Since every [entity will] decompose and separate into these four fundamental [elements], why was Adam told: "You will return to dust," [implying that man will return to dust alone]? Because the major part of man's composition is from dust. 5 every [entity that] decomposes will not return to the four fundamental [elements] immediately. Rather, it will decompose and change into another entity. That entity will, in turn, change into another entity, until ultimately, it will return to the elements. Thus, all entities are constantly returning [to their elemental state] in a cycle.6
Halacha 5
These four fundamental [elements] are in a constant [state of flux], with a certain portion - but never the entire matter - of one changing into another every day and every hour.
What is implied? A portion of the earth which is close to the water changes, dissolves, and becomes water. Similarly, a portion of the water which is close to the wind changes, evaporates, and becomes wind. A portion of the wind which is close to the fire changes, goes through a metamorphosis, and becomes fire.
Similarly, a portion of the fire close to the wind goes through a metamorphosis, changes, contracts and becomes wind. The wind which is close to the water changes, contracts, and becomes water; and the water which is close to the earth changes, contracts, and becomes earth.
This [cycle of] change [proceeds] little by little over the course of time. The entire fundamental [element] will never change – [for example], all the water will never become wind, nor all the wind fire – because it is impossible for [the existence of] one of the four fundamental [elements] to be nullified. Rather, a portion of the fire will change to wind, and a portion of the wind to fire. Similarly, between each pair of these four, change will go on in an unceasing recurrent cycle.
Halacha 6
This [cycle of] change is caused by the revolution of the sphere. Its revolution causes the four [fundamental elements] to combine, and thus forms the matter of men, living beasts, plants, stones, and metals.
God gives each body the form appropriate to it through the angels of the tenth [level], which are the form called ishim.7
Halacha 7
You will never see matter without form, or form without matter.8 It is the heart of man which in its knowledge considers the bodies that are found and knows that they are a combination of matter and form.
It appreciates that there are bodies whose matter is a combination of the four fundamental [elements],9 bodies whose matter is simple and contains only one type of matter,10 and forms which have no matter and cannot be seen by the eye.11 [The latter] are discernible only to the eye of the heart. [We can appreciate their existence, just] as we know of [the existence of] the Master of everything, [though we do] not see [Him] with [our] eyes.
Halacha 8
The soul of all flesh is the form which it was given by God. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states [Genesis 1:26]: "Let us make man in our image and in our likeness" - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them.[This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance).
It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul, that the verse states: "in our image and in our likeness." Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics.
Halacha 9
The form of this soul is not a combination of the fundamental [elements] into which it will ultimately decompose, nor does it come from the neshamah so that it would require the neshamah, as the neshamah requires the body. Rather, it is from God, from heaven.
Therefore, when the matter [of the body], which is a combination of the fundamental [elements], decomposes, and the neshamah ceases to exist - for [the neshamah] exists only together with the body and requires the body for all its deeds - this form will not be cut off, for this form does not require the neshamah for its deeds. Rather, it knows and comprehends knowledge which is above matter, knows the Creator of all things, and exists forever. In his wisdom, Solomon [gave this description (Ecclesiastes 12:7)]: "The dust will return to the Earth as it [originally] was, and the ruach will return to God who granted it."
Halacha 10
All these concepts which we have explained in this context are like a drop in a bucket. They are deep matters. Nevertheless, their depth does not approach the depth of the subject matter of the first and second chapters.
The explanation of all the subject matter in the third and fourth chapters is referred to as Ma'aseh Bereshit (“the work of Creation”).The Sages of the early generations commanded that these matters should not be expounded upon in public. Rather, a single individual should be informed about them and taught them.
Halacha 11
What is the difference between the subject matter of Ma'aseh Merkavah and the subject matter of Ma'aseh Bereshit? The subject matter of Ma'aseh Merkavah should never be expounded upon - even to a single individual - unless he is wise and capable of understanding, [in which instance,] he is given fundamental points.
[In contrast,] the subject matter of Ma'aseh Bereshit may be taught to an individual even though he is incapable of comprehending it with his own powers of understanding [alone]. He may be informed about everything that he can possibly know about these matters. Why are they not taught publicly? Because not every person has the vast knowledge necessary to grasp the interpretation and the explanation of these matters in a complete manner.
Halacha 12
When a person meditates on these matters and recognizes all the creations, the angels, the spheres, man, and the like, and appreciates the wisdom of the Holy One, blessed be He, in all these creations, he will add to his love for God. His soul will thirst and his flesh will long with love for God, blessed be He.
He will stand in awe and fear from his humble, lowly, and base [nature] when he compares himself to one of the great and holy bodies, how much more so when comparing himself to the pure forms which are separate from matter and do not share any connection with it. He will see himself as a vessel full of embarrassment and shame, empty and lacking.
Halacha 13
The matters discussed in these four chapters concerning these five mitzvot are what the Sages of the early generations termed the Pardes, as they related: "Four entered the Pardes...." Even though they were great men of Israel and great Sages, not all of them had the potential to know and comprehend all these matters in their totality.
I maintain that it is not proper for a person to stroll in the Pardes unless he has filled his belly with bread and meat. "Bread and meat" refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning other mitzvot. Even though the Sages referred to these as "a small matter" - for our Sages said: "'A great matter,’ this refers to Ma'aseh Merkavah. `A small matter,’ this refers to the debates of Abbaye and Ravva" - nevertheless, it is fitting for them to be given precedence, because they settle a person's mind.
Also, they are the great good which the Holy One, blessed be He, has granted, [to allow for] stable [living] within this world and the acquisition of the life of the world to come. They can be known in their totality by the great and the small, man or woman, whether [granted] expansive knowledge or limited knowledge.
FOOTNOTES
1.Here and in the following halachot, the word "form" refers to the entity's spiritual qualities, and not its physical shape.
2.Since the heavens are spherical, anything past the midpoint of the Earth can be considered to be "higher" when approaching from the opposite side.
3.From the above statements, it appears that the "fundamental elements" of fire, wind, water, and earth are different from the entities to which we generally refer with these names.
4.Note the similarities to the concept of entropy.
5.This statement appears to contradict the statement in Halacha 2 that creatures with souls are predominantly from the element of fire. It is possible to explain that Halachah 2 refers even to animal life, while this halacha refers explicitly to man. Man's body – being predominantly from earth – is less refined than that of the animals. His soul, however, is on a much higher level that the animal's life-force.
6.The cycle of change is discussed in the following halachah.
7.Bereshit Rabbah 10:6 states: "There is no blade of grass that grows without having a spiritual force... telling it to grow."
8.Every entity in this world has physical matter and a spiritual life force. However, the two cannot be separated from each other. The matter cannot exist without the life force, nor can the life force be discerned by human eyes except through its expression in a body.
9.This refers to the creations of our physical world, as explained in Halachah 2.
10.This refers to the spheres and the stars. As explained in Chapter 3, Halachah 3, and Chapter 2, Halachah 3, they are composed of a different type of matter from the creations in our world.
11.This refers to the angels. As explained in Chapter 2, Halachah 4, they are spiritual beings without material bodies.
Yesodei haTorah - Chapter Five
Halacha 1
The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name."
What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life.
Halacha 2
When does the above apply? With regard to other mitzvot, with the exception of the worship of other gods, forbidden sexual relations, and murder. However, with regard to these three sins, if one is ordered: "Transgress one of them or be killed," one should sacrifice his life rather than transgress.
When does the above apply? When the gentile desires his own personal benefit - for example, he forces a person to build a house or cook food for him on the Sabbath, he rapes a woman, or the like. However, if his intention is solely to have him violate the mitzvot, [the following rules apply:] If he is alone and there are not ten other Jews present, he should transgress and not sacrifice his life. However, if he forces him [to transgress] with the intention that he violate [a mitzvah] in the presence of ten Jews, he should sacrifice his life and not transgress. [This applies] even if [the gentile] intended merely that he violate only one of the [Torah's] mitzvot.
Halacha 3
All the above [distinctions] apply [only in times] other than times of a decree. However, in times of a decree - i.e., when a wicked king like Nebuchadnezzar or his like will arise and issue a decree against the Jews to nullify their faith or one of the mitzvot - one should sacrifice one's life rather than transgress any of the other mitzvot, whether one is compelled [to transgress] amidst ten [Jews] or one is compelled [to transgress merely] amidst gentiles.
Halacha 4
If anyone about whom it is said: "Transgress and do not sacrifice your life," sacrifices his life and does not transgress, he is held accountable for his life.
When anyone about whom it is said: "Sacrifice your life and do not transgress," sacrifices his life and does not transgress, he sanctifies [God's] name. If he does so in the presence of ten Jews, he sanctifies [God's] name in public, like Daniel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues. These are those slain by [the wicked] kingdom, above whom there is no higher level. Concerning them, [Psalms 44:23] states: "For Your sake, we have been slain all day, we are viewed as sheep for the slaughter," and [Psalms 50:5] states: "Gather unto Me, My pious ones, those who have made a covenant with Me by slaughter."
When anyone about whom it is said: "Sacrifice your life and do not transgress," transgresses instead of sacrificing his life, he desecrates [God's] name. If he does so in the presence of ten Jews, he desecrates [God's] name in public, nullifies [the fulfillment of] the positive commandment of the sanctification of [God's] name, and violates the negative commandment against the desecration of God's name.
Nevertheless, since he was forced to transgress, he is not [punished by] lashing, and, needless to say, is not executed by the court even if he was forced to slay [a person]. The [punishments of] lashes and execution are administered only to one who transgresses voluntarily, [when the transgression is observed by] witnesses, and [when] a warning [was given], as [Leviticus 20:5] states concerning one who gives his children to [the worship of] Molech: "I will turn My face against that person."
The oral tradition teaches [that we can infer]: "that person" and not one who is forced [to transgress, who transgresses] inadvertently, or [who transgresses] because of an error. If, concerning the worship of false gods, which is the most serious [of sins], a person who is forced to worship is not liable for karet, nor, needless to say, execution by a court, how much more so [does this principle apply] regarding the other mitzvot of the Torah? [Similarly,] regarding forbidden sexual relations, [Deuteronomy 22:26] states: "Do not do anything to the maiden."
One who could, however, escape and flee from under the power of a wicked king and fails to do so is like a dog who returns [to lick] his vomit. He is considered as one who worships false gods willingly. He will be prevented from reaching the world to come and will descend to the lowest levels of Gehinnom.
Halacha 5
If gentiles tell [a group of] women: "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single Jewish soul to [the gentiles].
Similarly, if gentiles told [a group of Jews]: "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to [the gentiles].
However, if [the gentiles] single out [a specific individual] and say: "Give us so and so or we will kill all of you," [different rules apply]: If the person is obligated to die like Sheva ben Bichri, they may give him over to them. Initially, however, this instruction is not conveyed to them. If he is not obligated to die, they should allow themselves all to be killed rather than give over a single soul to [the gentiles].
Halacha 6
Just as these principles apply regarding being forced [to transgress], they also apply regarding sicknesses. What is implied?
When a person becomes sick and is in danger of dying, if the physicians say that his cure involves transgressing a given Torah prohibition, [the physicians' advice] should be followed. When there is a danger [to life], one may use any of the Torah prohibitions as a remedy, with the exception of the worship of false gods, forbidden sexual relations, and murder. Even when there is a danger [to life], one may not use them as a remedy. If one transgresses and uses them as a remedy, the court may impose the appropriate punishment upon him.
Halacha 7
What is the source [which teaches] that even when there is a danger to life, these three sins should not be violated? [Deuteronomy 6:5] states: "And you shall love God, your Lord, with all your heart, with all your soul, and with all your might." [The words "with all your soul" imply] even if one takes your soul.
With regard to the killing of a Jewish person to heal another person or to save a person from one who is compelling him, it is logical that one person's life should not be sacrificed for another. [The Torah has] established an equation between forbidden sexual relations and murder, as [Deuteronomy 22:26] states: "This matter is just like a case where a person rises up against his colleague and slays him."
Halacha 8
When does the above - that one may be healed using other prohibitions only when [one's life] is in danger - apply? When one uses them in a way which affords satisfaction - e.g., when one feeds a sick person insects or creeping animals, or chametz on Pesach, or when one is fed on Yom Kippur.
When, however, [the prohibited substances are used] in a way that does not grant satisfaction - e.g., one makes a bandage or compress of chametz on Pesach or from orlah, or when one is given bitter-tasting substances mixed with forbidden foods to drink - since one's palate derives no satisfaction, it is permitted even when no danger to life is involved.
Exceptions [to this leniency] are kilai hakerem and [mixtures of] milk and meat. [Deriving benefit] from them is forbidden even in a way that does not offer satisfaction. Therefore, they may not be used as a remedy even in a manner which does not grant satisfaction, except when there is danger [to life].
Halacha 9
[When] someone becomes attracted to a woman and is [love-]sick [to the extent that] he is in danger of dying, [although] the physicians say he has no remedy except engaging in sexual relations with her, he should be allowed to die rather than engage in sexual relations with her. [This applies] even if she is unmarried.
He is even not to be given instructions to speak to her [in private] behind a fence. Rather, he should die rather than be given instructions to speak to her behind a fence. [These restrictions were instituted] so that Jewish women would not be regarded capriciously, and [to prevent] these matters from [ultimately] leading to promiscuity.
Halacha 10
Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: "[for] you are desecrating the name of your Lord; I am God." If he transgresses amidst ten Jews, he desecrates [God's] name in public.
Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies God's name.
Halacha 11
There are other deeds which are also included in [the category of] the desecration of [God's] name, if performed by a person of great Torah stature who is renowned for his piety - i.e., deeds which, although they are not transgressions, [will cause] people to speak disparagingly of him. This also constitutes the desecration of [God's] name.
For example, a person who purchases [merchandise] and does not pay for it immediately, although he possesses the money, and thus, the sellers demand payment and he pushes them off; a person who jests immoderately; or who eats and drinks near or among the common people; or whose conduct with other people is not gentle and he does not receive them with a favorable countenance, but rather contests with them and vents his anger; and the like. Everything depends on the stature of the sage. [The extent to which] he must be careful with himself and go beyond the measure of the law [depends on the level of his Torah stature.]
[The converse is] also [true]. When a sage is stringent with himself, speaks pleasantly with others, his social conduct is [attractive] to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them - even though they disrespect him - he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin, and carrying out all his deeds beyond the measure of the law - provided he does not separate too far [from normal living] and thus become forlorn – to the extent that all praise him, love him, and find his deeds attractive - such a person sanctifies [God's] name. The verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in whom I will be glorified'" refers to him.
Yesodei haTorah - Chapter Six
Halacha 1
Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."
Halacha 2
There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;
c) [The name] Elo'ah;
d) [The name] Elohim;
e) [The name] Elohai;
f) [The name] Shaddai;
g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.
Halacha 3
All [the letters] which are connected to [God's] name, [but are placed] before [the name itself] may be erased - e.g., the lamed of Lamed-Alef-Daled-Nun-Yud or the bet of B’Elohim and the like. They do not possess the same degree of holiness as [God's] name [itself].
All [the letters] which are connected to [God's] name, [but placed] after [the name itself] - e.g., the final chaf of Elohecha or the chaf and the final mem of Eloheichem, and the like may not be erased. They are considered like the other letters of [God's] name, because the name conveys holiness upon them.
Although holiness is conveyed upon them and it is forbidden to erase them, nevertheless, a person who erases these letters which are connected to [God's] name is not [liable for] lashes. However, he does receives "stripes for rebelliousness."
Halacha 4
If one writes the alef and the lamed of the name Elohim or the yud and the hey of the name Yud-Hey–Vav–Hey, [these letters] may not be erased. Needless to say, the name Yud-Hey [may not be erased]. It is [considered as] a name in its own right because it is part of [God's] explicit name.
However, if one writes the shin and the dalet of the name Shaddai, or the tzadi and the bet of the name Tz'vaot, [these letters] may be erased.
Halacha 5
Other descriptive terms which are used to praise the Holy One, blessed be He - e.g., the Gracious, the Merciful, the Great, the Mighty, the Awesome, the Faithful, the Jealous, the Powerful, and the like, are considered as other holy texts and may be erased.
Halacha 6
[When God's] name is written on a utensil, one should cut off [God's] name and bury it. Even [when God's] name is engraved on a metal or glass utensil and one melts the utensil, one should be [punished by] lashing. Instead, one should cut off [God's] name and bury it.
Similarly, if [God's] name was written on one's flesh, one should not wash or anoint oneself. Nor may one stand in a place of filth. If it occurs that such a person must immerse because of a mitzvah, he should wind reeds around [the name] and immerse himself. If he cannot find reeds, he should wind his clothes around it, but should not [wind them] tightly so they will not intervene [between his flesh and the water]. [This is acceptable because] the reason he is required to wind reeds around it is only because it is forbidden to stand before [God's] name when he is naked.
Halacha 7
A person who removes even one stone from the altar, the Temple building, or the Temple courtyard with a destructive intent is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall tear down their altars," and [the following verse] continues: "Do not do this to God, your Lord."
Similarly, a person who, with a destructive intent, burns wood consecrated to the Temple is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall burn their asherot with fire," and [the following verse] continues: "Do not do this to God, your Lord."
Halacha 8
It is forbidden to burn or to destroy by direct action any sacred texts, their commentaries, and their explanations. A person who destroys them by his direct action is given "stripes for rebelliousness."
To what does the above apply? To sacred texts written by a Jew with a sacred intent. However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name and did not compose it for this purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
It is a mitzvah to burn it so that no remembrance will be left of the heretics or their deeds. In contrast, if a gentile writes [God's] name, it should be buried. Similarly, sacred texts that have become worn out or which were written by gentiles should be buried.
Halacha 9
All the names [of God] written in [the passage concerning] Abraham [and the angels] are sacred. Even [the name of God in Genesis 18:3]: "My Lord, if I have found favor in Your eyes," is also sacred. All the names [of God] written in [the passage concerning] Lot are not sacred, except [Genesis 19:18-19]: "And Lot said to them: `0 God, no! I have found favor in Your eyes... and You have saved my life.'"
All the names [of God] written in [the passage concerning] the hill of Benjamin are sacred. All the names [of God] written in [the passage concerning] Michah are not sacred. All the names [of God] written in [the passage concerning] Navot are sacred.
Every mention of the name "Shelomoh" in the Song of Songs is sacred, except [8:12]: "You, Shelomoh, may have the thousand." Every mention of the word "king" in the Book of Daniel is not sacred, except [2:37]: "You are the King, the King of kings." Its status is like other descriptive terms [for God].
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Hayom Yom:
Shabbat, 28 Kislev, 5775 • 20 December 2014
"Today's Day"
Torah lessons: Chumash: Mikeitz, Sheini with Rashi.
Tehillim: 135-139.
Tanya: For when the intellect (p. 11)...with its offshoots (p. 11).
It was customary for the Tzemach Tzedek to have a sort of farbrengen on one of the evenings of Chanuka with his family, including his daughters-in-law. This was called "latkes evening." This was also the practice of the Alter Rebbe and the Mitteler Rebbe. Among the stories the Rebbes told at this meal were some which were widely talked about every Chanuka, though they had been discussed the year before.
My father would give Chanuka-gelt on the evening of the fourth or fifth light.
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Daily Thought:
Insider's History
The history of humankind is not about the rise and fall of empires, nor about their wars and their conquests. It is about a different sort of battle, the battle over whether the Creator of this place belongs here below or in some heaven above.
Those who believe He belongs in His heavens destroy the earth. Those who believe He belongs on earth, they build heaven here.
That is the battle each one of us fights, and that is the story of all humanity’s journey. And that is all that really matters. For that is all there is to any human being.
____________________________
Torah lessons: Chumash: Mikeitz, Sheini with Rashi.
Tehillim: 135-139.
Tanya: For when the intellect (p. 11)...with its offshoots (p. 11).
It was customary for the Tzemach Tzedek to have a sort of farbrengen on one of the evenings of Chanuka with his family, including his daughters-in-law. This was called "latkes evening." This was also the practice of the Alter Rebbe and the Mitteler Rebbe. Among the stories the Rebbes told at this meal were some which were widely talked about every Chanuka, though they had been discussed the year before.
My father would give Chanuka-gelt on the evening of the fourth or fifth light.
____________________________
Daily Thought:
Insider's History
The history of humankind is not about the rise and fall of empires, nor about their wars and their conquests. It is about a different sort of battle, the battle over whether the Creator of this place belongs here below or in some heaven above.
Those who believe He belongs in His heavens destroy the earth. Those who believe He belongs on earth, they build heaven here.
That is the battle each one of us fights, and that is the story of all humanity’s journey. And that is all that really matters. For that is all there is to any human being.
____________________________
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