Rosh Chodesh Tevet
Today's Laws & Customs:
Rosh Chodesh Observances
Today is the 2nd of the two Rosh Chodesh ("Head of the Month") days for the month of Tevet (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said. Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 8 Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle eight lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 8th and last day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
Chanukah Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
Esther made Queen (362 BCE)
"And Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign. And the king loved Esther more than all the women, and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead" (Book of Esther 2:16-17). This set the stage for the miracle of Purim six years later, on the 13th and 14th of Adar of the year 3405 from creation (356 BCE).
Link: Love in the Ice Age
7th 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:
The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh [=Moshiach] comes, and to him will be a gathering of peoples.[Genesis 49:10]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Today is the 2nd of the two Rosh Chodesh ("Head of the Month") days for the month of Tevet (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said. Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 8 Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle eight lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 8th and last day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
Chanukah Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
Esther made Queen (362 BCE)
"And Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign. And the king loved Esther more than all the women, and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead" (Book of Esther 2:16-17). This set the stage for the miracle of Purim six years later, on the 13th and 14th of Adar of the year 3405 from creation (356 BCE).
Link: Love in the Ice Age
7th 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:
The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh [=Moshiach] comes, and to him will be a gathering of peoples.[Genesis 49:10]
DAILY STUDY:
Chumash: Parshat Vayigash, 3rd Portion (Genesis 45:8-45:27) with Rashi
• Chapter 45
8. And now, you did not send me here, but God, and He made me a father to Pharaoh, a lord over all his household, and a ruler over the entire land of Egypt. ח. וְעַתָּה לֹא אַתֶּם שְׁלַחְתֶּם אֹתִי הֵנָּה כִּי הָאֱלֹהִים וַיְשִׂימֵנִי לְאָב לְפַרְעֹה וּלְאָדוֹן לְכָל בֵּיתוֹ וּמשֵׁל בְּכָל אֶרֶץ מִצְרָיִם:
a father: A colleague and a protector. [From Gen. Rabbah 93:10]
לאב: חבר ופטרון:
9. Hasten and go up to my father, and say to him, 'So said your son, Joseph: "God has made me a lord over all the Egyptians. Come down to me, do not tarry. ט. מַהֲרוּ וַעֲלוּ אֶל אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכָל מִצְרָיִם רְדָה אֵלַי אַל תַּעֲמֹד:
and go up to my father: The land of Israel is higher than all [other] lands. [From Kidd. 69a, b]
ועלו אל אבי: ארץ ישראל גבוה מכל הארצות:
10. And you shall dwell in the land of Goshen, and you shall be near to me, you and your children and your grandchildren, and your flocks and your cattle and all that is yours. י. וְיָשַׁבְתָּ בְאֶרֶץ גּשֶׁן וְהָיִיתָ קָרוֹב אֵלַי אַתָּה וּבָנֶיךָ וּבְנֵי בָנֶיךָ וְצֹאנְךָ וּבְקָרְךָ וְכָל אֲשֶׁר לָךְ:
11. And I will sustain you there for there are still five years of famine lest you become impoverished, you and your household and all that is yours." ' יא. וְכִלְכַּלְתִּי אֹתְךָ שָׁם כִּי עוֹד חָמֵשׁ שָׁנִים רָעָב פֶּן תִּוָּרֵשׁ אַתָּה וּבֵיתְךָ וְכָל אֲשֶׁר לָךְ:
lest you become impoverished: Heb. פֶּן-תִּוָּרֵשׁ, [which Onkelos renders:] דָּלְמָא תִתְמַסְכַּן, lest you become impoverished, [which is] an expression similar to“impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7).
פן תורש: דלמא תתמסכן, לשון (שמואל א' ב ז) מוריש ומעשיר:
12. And behold, your eyes see, as well as the eyes of my brother Benjamin, that it is my mouth speaking to you. יב. וְהִנֵּה עֵינֵיכֶם רֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין כִּי פִי הַמְדַבֵּר אֲלֵיכֶם:
And behold, your eyes see: my glory and that I am your brother, for I am circumcised like you, and moreover, that it is my mouth that is speaking to you in the holy tongue (Gen. Rabbah 93:10).
והנה עיניכם רואות: בכבודי, ושאני אחיכם, שהרי אני מהול ככם. ועוד כי פי המדבר אליכם בלשון הקודש:
as well as the eyes of my brother Benjamin: He compared them all together, saying that“just as I harbor no hatred against my brother Benjamin, for he did not participate in selling me, neither do I have any hatred in my heart against you.” [from Meg. 16b]
ועיני אחי בנימין: השוה את כולם יחד לומר שכשם שאין לי שנאה על בנימין אחי, שהרי לא היה במכירתי, כך אין בלבי שנאה עליכם:
13. And you shall tell my father [of] all my honor in Egypt and all that you have seen, and you shall hasten and bring my father down here." יג. וְהִגַּדְתֶּם לְאָבִי אֶת כָּל כְּבוֹדִי בְּמִצְרַיִם וְאֵת כָּל אֲשֶׁר רְאִיתֶם וּמִהַרְתֶּם וְהוֹרַדְתֶּם אֶת אָבִי הֵנָּה:
14. And he fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. יד. וַיִּפֹּל עַל צַוְּארֵי בִנְיָמִן אָחִיו וַיֵּבְךְּ וּבִנְיָמִן בָּכָה עַל צַוָּארָיו:
And he fell on his brother Benjamin’s neck and wept: for the two sanctuaries which were destined to be in Benjamin’s territory and would ultimately be destroyed. [From Meg. 16b]
ויפול על צוארי בנימין אחיו ויבך: על שני מקדשות שעתידין להיות בחלקו של בנימין וסופן ליחרב:
and Benjamin wept on his neck: for the Tabernacle of Shiloh, which was destined to be in Joseph’s territory yet would ultimately be destroyed. [From Meg. 16b, Gen. Rabbah 93:12]
ובנימין בכה על צואריו: על משכן שילה שעתיד להיות בחלקו של יוסף וסופו ליחרב:
15. And he kissed all his brothers and wept over them, and afterwards his brothers spoke with him. טו. וַיְנַשֵּׁק לְכָל אֶחָיו וַיֵּבְךְּ עֲלֵהֶם וְאַחֲרֵי כֵן דִּבְּרוּ אֶחָיו אִתּוֹ:
And he kissed: He continued to kiss
וינשק: הוסיף בנשיקה, מנשק והולך. דיבייש"ר בלע"ז:
and afterwards: After they saw him weeping and that he was wholehearted with them.
ואחרי כן: מאחר שראוהו בוכה ולבו שלם עמהם:
his brothers spoke with him: whereas previously they had felt shame before him. [From Tanchuma Vayigash 5]
דברו אחיו אתו: שמתחלה היו בושים ממנו:
16. And the voice was heard [in] Pharaoh's house, saying, "Joseph's brothers have come!" And it pleased Pharaoh and his servants. טז. וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה לֵאמֹר בָּאוּ אֲחֵי יוֹסֵף וַיִּיטַב בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו:
And the voice was heard [in] Pharaoh’s house: Heb. בֵּית פַּרְעֹה, equivalent to בְּבֵית פַּרְעֹה, and this is an expression [denoting] an actual house. [From Targum Onkelos]
והקול נשמע בית פרעה: כמו בבית פרעה, וזהו לשון בית ממש:
17. And Pharaoh said to Joseph, "Tell your brothers, 'Do this load up your beasts and go, enter the land of Canaan. יז. וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֱמֹר אֶל אַחֶיךָ זֹאת עֲשׂוּ טַעֲנוּ אֶת בְּעִירְכֶם וּלְכוּ בֹאוּ אַרְצָה כְּנָעַן:
load up your beasts: with grain.
טענו את בעירכם: תבואה:
18. And take your father and your households and come to me, and I will give you the best of the land of Egypt, and [you will] eat the fat of the land.' יח. וּקְחוּ אֶת אֲבִיכֶם וְאֶת בָּתֵּיכֶם וּבֹאוּ אֵלָי וְאֶתְּנָה לָכֶם אֶת טוּב אֶרֶץ מִצְרַיִם וְאִכְלוּ אֶת חֵלֶב הָאָרֶץ:
the best of the land of Egypt: [I.e.,] the land of Goshen. He prophesied but did not know what he was prophesying. They (the Israelites) would eventually make it (Egypt) like the depths of the sea, which have no fish. [From Avoth d’Rabbi Nathan, second version, ch. 43; Ber. 9b]
את טוב ארץ מצרים: ארץ גושן. ניבא ואינו יודע מה ניבא, סופם לעשותה כמצולה שאין בה דגים:
the fat of the land: Heb. חֵלֶב הָאָרֶץ. Every [instance of] חֵלֶב is an expression meaning the best. [From Targum Onkelos]
חלב הארץ: כל חלב לשון מיטב הוא:
19. And you [Joseph] have been commanded [to tell them], 'Do this: take yourselves wagons from the land of Egypt for your young children and for your wives, and you shall carry your father and come. יט. וְאַתָּה צֻוֵּיתָה זֹאת עֲשׂוּ קְחוּ לָכֶם מֵאֶרֶץ מִצְרַיִם עֲגָלוֹת לְטַפְּכֶם וְלִנְשֵׁיכֶם וּנְשָׂאתֶם אֶת אֲבִיכֶם וּבָאתֶם:
And you [Joseph] have been commanded: By me to say to them. [From Targum Jonathan]
ואתה צויתה: מפי לומר להם:
Do this: So shall you say to them, that it is in my power [to provide for you].
זאת עשו: כך אמור להם שברשותי הוא:
20. And let your eye not be concerned about your utensils, for the best of all the land of Egypt is yours.' " כ. וְעֵינְכֶם אַל תָּחֹס עַל כְּלֵיכֶם כִּי טוּב כָּל אֶרֶץ מִצְרַיִם לָכֶם הוּא:
21. And the sons of Israel did so, and Joseph gave them wagons by Pharaoh's orders, and he gave them provisions for the way. כא. וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה וַיִּתֵּן לָהֶם צֵדָה לַדָּרֶךְ:
22. He gave them all, to each one [several] changes of clothes, and to Benjamin he gave three hundred [pieces of] silver and five changes of clothes. כב. לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן שְׁלשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת:
23. And to his father he sent the following: ten he donkeys carrying of the best of Egypt, and ten she donkeys carrying grain, bread, and [other] food, for his father for the way. כג. וּלְאָבִיו שָׁלַח כְּזֹאת עֲשָׂרָה חֲמֹרִים נֹשְׂאִים מִטּוּב מִצְרָיִם וְעֶשֶׂר אֲתֹנֹת נֹשְׂאֹת בָּר וָלֶחֶם וּמָזוֹן לְאָבִיו לַדָּרֶךְ:
he sent the following: Heb. כְּזֹאת, lit., like this, [meaning:] according to this amount. And what is the amount? Ten he-donkeys, etc.
שלח כזאת: כחשבון הזה. ומהו החשבון, עשרה חמורים וגו':
of the best of Egypt: We find in the Talmud (Meg. 16b) that he sent him aged wine because elderly people find contentment with it. [I.e., the fact that wine improves with age often affords contentment to the elderly.] According to the Midrash Aggadah (Gen. Rabbah 94:2 on verse 18), however, this refers to pounded beans [which have a soothing effect on a troubled spirit].
מטוב מצרים: מצינו בתלמוד ששלח לו יין (ישן) שדעת זקנים נוחה הימנו. ומדרש אגדה גריסין של פול:
grain, bread: As the Targum renders.
בר ולחם: כתרגומו:
and [other] food: Things eaten with bread.
ומזון: ליפתן:
24. And he sent off his brothers, and they went, and he said to them, "Do not quarrel on the way." כד. וַיְשַׁלַּח אֶת אֶחָיו וַיֵּלֵכוּ וַיֹּאמֶר אֲלֵהֶם אַל תִּרְגְּזוּ בַּדָּרֶךְ:
Do not quarrel on the way: Heb. אַל-תִּרְגְזוּ בַּדָּרֶ. Do not engage in a halachic discussion lest the way cause you to stray. Another explanation: Do not walk with large steps, and enter the city while the sun is shining (Ta’anith 10b). According to the simple meaning of the verse, we can say that since they were ashamed, he (Joseph) was concerned that they would perhaps quarrel on the way about his being sold, debating with one another, and saying,“Because of you he was sold. You slandered him and caused us to hate him.”
אל תרגזו בדרך: אל תתעסקו בדבר הלכה שלא תרגז עליכם הדרך. דבר אחר אל תפסיעו פסיעה גסה והכניסו חמה לעיר. ולפי פשוטו של מקרא יש לומר לפי שהיו נכלמים היה דואג שמא יריבו בדרך על דבר מכירתו להתווכח זה עם זה ולומר על ידך נמכר, אתה ספרת לשון הרע עליו וגרמת לנו לשנאתו:
25. So they went up from Egypt, and they came to the land of Canaan, to their father, Jacob. כה. וַיַּעֲלוּ מִמִּצְרָיִם וַיָּבֹאוּ אֶרֶץ כְּנַעַן אֶל יַעֲקֹב אֲבִיהֶם:
26. And they told him, saying, "Joseph is still alive," and [they told him] that he ruled over the entire land of Egypt, and his heart changed, for he did not believe them. כו. וַיַּגִּדוּ לוֹ לֵאמֹר עוֹד יוֹסֵף חַי וְכִי הוּא משֵׁל בְּכָל אֶרֶץ מִצְרָיִם וַיָּפָג לִבּוֹ כִּי לֹא הֶאֱמִין לָהֶם:
and [they told him] that he ruled: Heb. וְכִי הוּא משֵׁל, and that he rules.
וכי הוא מושל: ואשר הוא מושל:
and his heart changed: Heb. וַיָפָג לִבָּוֹ. His heart changed and went away from believing. His heart did not turn to [believe] these words. [וַיָפָג is] a term similar to“their taste changes” (מְפִיגִין טַעְמָן) in the language of the Mishnah (Bezah 14a), and“without respite (הֲפֻגוֹת)” (Lam. 3:49). Also“and its bouquet did not change” (Jer. 48: 11) is translated [into Aramaic] as וְרֵיחֵיה ָלֹא פָג.
ויפג לבו: נחלף לבו והלך מלהאמין, לא היה לבו פונה אל הדברים, לשון מפיגין טעמן, בלשון משנה וכמו (איכה ג מט) מאין הפוגות, (ירמיה מח יא) וריחו לא נמר מתרגמינן וריחיה לא פג:
27. And they told him all of Joseph's words that he had said to them, and he saw the wagons that Joseph had sent to carry him, and the spirit of their father Jacob was revived. כז. וַיְדַבְּרוּ אֵלָיו אֵת כָּל דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם:
all of Joseph’s words: He (Joseph) gave them a sign, viz., in what topic he was engaged when he (Joseph) separated from him (Jacob). [That was] the section dealing with the heifer that was to be beheaded (עֶגְלָה עִרוּפָה) (Deut. 21), and this is what [Scripture] says, “and he saw the wagons that Joseph had sent,” and it (Scripture) does not say, “that Pharaoh had sent.” [from Gen. Rabbah 94:3]
את כל דברי יוסף: סימן מסר להם במה היה עוסק כשפירש ממנו, בפרשת עגלה ערופה, זהו שאמר וירא את העגלות אשר שלח יוסף ולא אמר אשר שלח פרעה:
and the spirit of…Jacob was revived: The Shechinah, which had separated from him [because of his grief], rested upon him [once again]. [From Avoth d’Rabbi Nathan , ch. 30, Targum Onkelos , Targum Jonathan]
ותחי רוח יעקב: שרתה עליו שכינה שפירשה ממנו:
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Daily Tehillim: Psalms Chapters 1-9
• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
1
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
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Tanya: Likutei Amarim, end of Chapter 5
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, 1 Tevet 5775 • 23 December 2014
Likutei Amarim, end of Chapter 5
וזאת מעלה יתירה גדולה ונפלאה לאין קץ, אשר במצות ידיעת התורה והשגתה
This is the distinctive, infinitely great and wonderful superiority of the mitzvah of knowing and comprehending Torah
על כל המצות מעשיות, ואפילו על מצות התלויות בדבור, ואפילו על מצות תלמוד תורה שבדיבור
over all the mitzvot involving action, and even over those performed through speech; indeed, even over the mitzvah of oral Torah study.
The precept of Torah study may be performed by reciting passages of Scripture, even if one is ignorant of their meaning. Such study, however, lacks the infinitely superior quality of comprehending Torah, namely:
כי על ידי כל המצות שבדבור ומעשה הקדוש ברוך הוא מלביש את הנפש, ומקיפה אור ה׳ מראשה ועד רגלה
For through all the mitzvot performed in action and speech G-d clothes the soul, and envelops it with His light from “head” to “foot”, i.e., from its highest level to its lowest;
ובידיעת התורה, מלבד שהשכל מלובש בחכמת ה׳, הנה גם חכמת ה׳ בקרבו
while in the case of the knowledge of Torah, apart from the intellect’s being clothed in (i.e., enveloped by) Divine wisdom, the Divine wisdom is also within him, so that he envelops it,
מה שהשכל משיג ותופס ומקיף בשכלו מה שאפשר לו לתפוס ולהשיג מידיעת התורה
through his intellect’s comprehending, grasping and encompassing whatever Torah knowledge it is capable of grasping and comprehending,
איש כפי שכלו וכח ידיעתו והשגתו בפרד״ס
each man according to his intellect and his capacity for knowledge and understanding in Pardes1 — the four modes of Torah interpretation: Pshat, Remez, Derush and Sod.
Thus, apart from the effect that Torah shares with other mitzvot, namely, that a mitzvah when performed envelops the soul in Divine light, Torah study has the additional effect of filling the soul (internally) with the light of Divine wisdom contained in the Torah that the soul grasps and encompasses.
ולפי שבידיעת התורה, התורה מלובשת בנפש האדם ושכלו ומוקפת בתוכם
Since through the knowledge of Torah the Torah is absorbed in the soul and intellect of the person and is encompassed within them,
לכן נקראת בשם לחם ומזון הנפש
it is therefore called the “bread” and “food” of the soul.
כי כמו שהלחם הגשמי זן את הגוף כשמכניסו בתוכו וקרבו ממש, ונהפך שם להיות דם ובשר כבשרו
Just as physical bread nourishes the body when it is ingested and absorbed within it, and [when] it is transformed there into blood and flesh of one’s own flesh,
ואזי יחיה ויתקיים
and only then will the body live and be sustained;
כך בידיעת התורה והשגתה בנפש האדם שלומדה היטב בעיון שכלו
similarly, through the knowledge and comprehension of Torah by the soul of a person who studies it well, with the concentration of his intellect,
עד שנתפסת בשכלו ומתאחדת עמו והיו לאחדים
to the point where the Torah is grasped by his mind and is joined with him so that they become one,
נעשה מזון לנפש
[the Torah thereby] becomes food for the soul.
וחיים בקרבה מחיי החיים, אין סוף ברוך הוא, המלובש בחכמתו ותורתו שבקרבה
It becomes inner life for it, from the Fountainhead of life, the blessed Ein Sof, Who is clothed in His wisdom and Torah that are in [the soul] of the Torah student.
וזהו שכתוב: ותורתך בתוך מעי
This is the meaning of the verse,2 “Your Torah is in my inner parts,” meaning that Torah is food for the soul.
וכמו שכתוב בעץ חיים, שער מ״ד פרק ג׳, שלבושי הנשמות בגן עדן הן המצות
It is similarly written in Etz Chayim (Portal 44, ch. 3) that mitzvot are the “garments” of the souls in Paradise.
In Paradise, souls enjoy the radiance of the Divine Presence. In order that the soul, a finite being, be capable of bearing the infinite radiance, it must be shielded by spiritual “garments”. The mitzvot it performed during its life on earth provide the soul with these garments; for, as explained above, performing mitzvot envelops the soul in Divine light, as a garment envelops the body.
והתורה היא המזון לנשמות שעסקו בעולם הזה בתורה לשמה, וכמו שכתוב בזהר, ויקהל דף ר״י
Torah on the other hand is the food of the souls in Paradise which had engaged in Torah study for its own sake during their life on this earth. It is similarly written in the Zohar (Vayakhel, p. 210).
ולשמה היינו כדי לקשר נפשו לה׳ על ידי השגת התורה
The meaning of [Torah study] “for its own sake” is [study] with the intent of binding one’s soul to G-d by comprehending the Torah,3
איש כפי שכלו, כמו שכתוב בפרי עץ חיים
each man according to the capacity of his intellect, as explained in Pri Etz Chayim.
We thus see from the above statement in Etz Chayim that Torah is the food of the soul and mitzvot are its garments.
But the question now arises: If Torah and mitzvot each have their own unique quality, why the superiority of Torah study over mitzvot?
The Alter Rebbe answers this by defining the terms “food” and “garments” in their spiritual context. From this explanation it will become clear that Torah has the qualities of both “food” and “garment” — hence its superiority.
והמזון היא בחינת אור פנימי, והלבושים בחינת מקיפים
(4The “food” of the soul refers to the level of “indwelling light”; the “garments” refer to the level of “encompassing light.”
ולכן אמרו רבותינו ז״ל שתלמוד תורה שקול כנגד כל המצות
For this reason, our Sages have said5 that Torah study is equal to all the other mitzvot combined;
לפי שהמצות הן לבושים לבד, והתורה היא מזון וגם לבוש לנפש המשכלת
for mitzvot are “garments” alone, while Torah is “food” and also a “garment” for the intellectual soul.
שמתלבש בה בעיונה ולימודה
Torah serves as a “garment” because one clothes himself within it, by his soul’s concentration on it and study of it.
וכל שכן כשמוציא בפיו בדבור
How much more so, if one expresses the words of Torah orally,
שהבל הדיבור נעשה בחינת אור מקיף, כמו שכתוב בפרי עץ חיים
for the breath of speech becomes a kind of “encompassing light,” as written in Pri Etz Chayim.)
We thus see that Torah study possesses the qualities of both “food” and “garment”. It is thus superior to other mitzvot, which are “garments” alone.
——— ● ———
FOOTNOTES
1. See beginning of ch. 4 for the meaning of the term Pardes.
2. Tehillim 40:9.
3. The Rebbe observes that the Alter Rebbe finds it necessary to define the term לשמה (“for its own sake”), lest we misinterpret the Zohar to mean that the factor that causes the Torah to become “food” for the soul is some other, incidental meaning of לשמה; rather, “The meaning...is [study] with the intent of binding one’s soul to G-d by comprehending the Torah.”
4. Parentheses are in the original text.
5. Mishnah, Peah 1:1.
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Rambam:
Daily Mitzvah P207, N302, P205, N303 Sefer Hamitzvot
Today's Mitzvah
Tuesday, 1 Tevet, 5775 • 23 December 2014
Daily Mitzvah P207, N302, P205, N303 Sefer Hamitzvot
Today's Mitzvah
Tuesday, 1 Tevet, 5775 • 23 December 2014
Positive Commandment 207 (Digest)
Loving a Convert
"Love the convert"—Deuteronomy 10:19.
Although we are commanded to love every Jew – a commandment that certainly includes the convert – the Torah added a special mitzvah to love an individual who has taken the pain and effort to embrace and adopt the true belief.
The 207th mitzvah is that we are commanded to love converts.
The source of this commandment is G‑d's statement (exalted be He),1 "You must love the convert."
Since the convert spoken of here is a ger tzedek,2 he is included in the commandment for the entire Jewish people,3 "You must love your neighbor." Nevertheless, since he has now4 entered the Jewish religion, G‑d shows him additional love and added an extra commandment [to love him].
This is similar to the prohibition of mistreating5 him, where in addition to the prohibition6 [regarding all Jews], "You shall not mistreat one another," G‑d also said,7 "Do not mistreat a convert." The Gemara8 explains that one who mistreats a convert transgresses both, "You shall not mistreat one another," and, "Do not mistreat a convert."
We are similarly commanded to love him, [both] by the commandment,9 "You must love your neighbor as [you love] yourself," and the commandment,10 "You must love the convert."
This is obvious and not hidden, and I am not aware of anyone among those who have compiled the list of commandments who has failed to realize this.
In many Midrashim11 is it explained that G‑d has commanded us regarding the convert, as He has commanded us regarding Himself (exalted be He). This [is evident] from the verse,12 "Love G‑d your Lord," and the verse,13 "You must love the convert."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 10:19.
2.A righteous convert, who has fully converted to become a Jew, unlike a ger toshav, who has not. See Hilchos Isurei Biah 14:6.
3.Lev.19:18.
4.See Kapach, note 64.
5.Specifically, verbally causing him pain. See N251, N252
6.Lev.25:17. N251
7.Ex. 22:20. N252
8.Bava Metzia 59b.
9.Lev.19:18. P206
10.Deut. 10:19
11.See Kapach, note 69, that he is in doubt as to the Rambam's source.
12.Deut. 6:5.
13.Deut. 10:19.
________________________________________
Negative Commandment 302 (Digest)
Harboring Hate
"You shall not hate your brother in your heart"—Leviticus 19:17.
We are forbidden to harbor hate for a fellow Jew in our heart. Instead, if someone has wronged you, confront him and tell him that you've been hurt, and demand an explanation and/or an apology.
The 302nd prohibition is that we are forbidden from hating one another.
The source of this commandment is G‑d's statement,1 "Do not hate your brother in your heart." In the words of the Sifra, "I have only spoken [in this verse] about hatred, which is in the heart. But if you reveal to him this hatred and he realizes that you hate him, you do not transgress this prohibition.2 But you do transgress the prohibitions,3 'Do not take revenge nor bear a grudge,' and a positive commandment, namely,4 'You must love your neighbor as [you love] yourself.'" However, the sin of hatred in one's heart is most serious of them all.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:17.
2.The expression, "this prohibition," proves that it counts as one of the 613 commandments.
3.Lev.19:18. N304, N305.
4.Lev. Ibid. P206.
________________________________________
Positive Commandment 205 (Digest)
Rebuking
"You shall certainly rebuke your neighbor"—Leviticus 19:17.
We are commanded to verbally rebuke a fellow Jew who has sinned, and to rebuke and attempt to prevent an individual who is about to sin. This commandment applies to everyone, even if the one who has sinned (or is about to sin) is a great individual. To say, "I shall not sin; what another does is G‑d's concern," is contrary to the Torah's viewpoint. And if the first rebuke has not accomplished its goal, we must do so again and again. We must be careful, however, to rebuke in a pleasant manner—not to embarrass our fellow, G‑d forbid.
Included in this commandment is the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against that individual.
The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress. If a person is preparing to transgress, each individual is commanded to admonish him and to prevent him [from transgressing], even if there has not been testimony which would be sufficient for him to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "You must admonish your neighbor."
Also included in this commandment is that we should complain to a person who has done wrong to us. We should not bear a grudge and consider him to be a sinner. Rather, we are commanded to verbally complain to him in order that nothing should remain in our heart [against him].
In the words of the Sifra, "What is the source of the law that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 "And not bear sin because of him."
Our Sages5 explained that this commandment is incumbent on every individual; even a person on a low level to someone on a higher level.6 Even if one is cursed or insulted he should not desist, nor stop admonishing unless he is struck physically, as explained by our Sages from the Oral Torah,7 "[One must reprimand] until one receives physical blows."
This mitzvah has conditions and laws which are explained in various places in the Talmud.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment See N303, below.
4.Lev. 19:17.
5.Bava Metzia 31a.
6.Compare with Tanya, chapter 32.
7.Arachin 16b.
________________________________________
Negative Commandment 303 (Digest)
Shaming
"And don't bear sin because of him"—Leviticus 19:17.
It is forbidden to shame or embarrass one another. We derive this from the verse: "You shall certainly rebuke your neighbor, and don't bear sin because of him." Even when we rebuke a fellow for a sin he has done, which itself is a Torah command, we must be careful not to embarrass the individual—lest we "bear sin because of him."
The 303rd prohibition is that we are forbidden from embarrassing one another. This transgression is the one referred to as, "publicly humiliating one's fellowman."
The source of this commandment is G‑d's statement,1 "You must admonish your neighbor and not bear sin because of him."
In the words of the Sifra, "From where do we learn that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 'And not bear sin because of him.'"
The simple meaning of the verse, however, is to warn that you should not think of him
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment .
4.Lev. 19:17.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Loving a Convert
"Love the convert"—Deuteronomy 10:19.
Although we are commanded to love every Jew – a commandment that certainly includes the convert – the Torah added a special mitzvah to love an individual who has taken the pain and effort to embrace and adopt the true belief.
The 207th mitzvah is that we are commanded to love converts.
The source of this commandment is G‑d's statement (exalted be He),1 "You must love the convert."
Since the convert spoken of here is a ger tzedek,2 he is included in the commandment for the entire Jewish people,3 "You must love your neighbor." Nevertheless, since he has now4 entered the Jewish religion, G‑d shows him additional love and added an extra commandment [to love him].
This is similar to the prohibition of mistreating5 him, where in addition to the prohibition6 [regarding all Jews], "You shall not mistreat one another," G‑d also said,7 "Do not mistreat a convert." The Gemara8 explains that one who mistreats a convert transgresses both, "You shall not mistreat one another," and, "Do not mistreat a convert."
We are similarly commanded to love him, [both] by the commandment,9 "You must love your neighbor as [you love] yourself," and the commandment,10 "You must love the convert."
This is obvious and not hidden, and I am not aware of anyone among those who have compiled the list of commandments who has failed to realize this.
In many Midrashim11 is it explained that G‑d has commanded us regarding the convert, as He has commanded us regarding Himself (exalted be He). This [is evident] from the verse,12 "Love G‑d your Lord," and the verse,13 "You must love the convert."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 10:19.
2.A righteous convert, who has fully converted to become a Jew, unlike a ger toshav, who has not. See Hilchos Isurei Biah 14:6.
3.Lev.19:18.
4.See Kapach, note 64.
5.Specifically, verbally causing him pain. See N251, N252
6.Lev.25:17. N251
7.Ex. 22:20. N252
8.Bava Metzia 59b.
9.Lev.19:18. P206
10.Deut. 10:19
11.See Kapach, note 69, that he is in doubt as to the Rambam's source.
12.Deut. 6:5.
13.Deut. 10:19.
________________________________________
Negative Commandment 302 (Digest)
Harboring Hate
"You shall not hate your brother in your heart"—Leviticus 19:17.
We are forbidden to harbor hate for a fellow Jew in our heart. Instead, if someone has wronged you, confront him and tell him that you've been hurt, and demand an explanation and/or an apology.
The 302nd prohibition is that we are forbidden from hating one another.
The source of this commandment is G‑d's statement,1 "Do not hate your brother in your heart." In the words of the Sifra, "I have only spoken [in this verse] about hatred, which is in the heart. But if you reveal to him this hatred and he realizes that you hate him, you do not transgress this prohibition.2 But you do transgress the prohibitions,3 'Do not take revenge nor bear a grudge,' and a positive commandment, namely,4 'You must love your neighbor as [you love] yourself.'" However, the sin of hatred in one's heart is most serious of them all.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:17.
2.The expression, "this prohibition," proves that it counts as one of the 613 commandments.
3.Lev.19:18. N304, N305.
4.Lev. Ibid. P206.
________________________________________
Positive Commandment 205 (Digest)
Rebuking
"You shall certainly rebuke your neighbor"—Leviticus 19:17.
We are commanded to verbally rebuke a fellow Jew who has sinned, and to rebuke and attempt to prevent an individual who is about to sin. This commandment applies to everyone, even if the one who has sinned (or is about to sin) is a great individual. To say, "I shall not sin; what another does is G‑d's concern," is contrary to the Torah's viewpoint. And if the first rebuke has not accomplished its goal, we must do so again and again. We must be careful, however, to rebuke in a pleasant manner—not to embarrass our fellow, G‑d forbid.
Included in this commandment is the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against that individual.
The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress. If a person is preparing to transgress, each individual is commanded to admonish him and to prevent him [from transgressing], even if there has not been testimony which would be sufficient for him to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "You must admonish your neighbor."
Also included in this commandment is that we should complain to a person who has done wrong to us. We should not bear a grudge and consider him to be a sinner. Rather, we are commanded to verbally complain to him in order that nothing should remain in our heart [against him].
In the words of the Sifra, "What is the source of the law that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 "And not bear sin because of him."
Our Sages5 explained that this commandment is incumbent on every individual; even a person on a low level to someone on a higher level.6 Even if one is cursed or insulted he should not desist, nor stop admonishing unless he is struck physically, as explained by our Sages from the Oral Torah,7 "[One must reprimand] until one receives physical blows."
This mitzvah has conditions and laws which are explained in various places in the Talmud.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment See N303, below.
4.Lev. 19:17.
5.Bava Metzia 31a.
6.Compare with Tanya, chapter 32.
7.Arachin 16b.
________________________________________
Negative Commandment 303 (Digest)
Shaming
"And don't bear sin because of him"—Leviticus 19:17.
It is forbidden to shame or embarrass one another. We derive this from the verse: "You shall certainly rebuke your neighbor, and don't bear sin because of him." Even when we rebuke a fellow for a sin he has done, which itself is a Torah command, we must be careful not to embarrass the individual—lest we "bear sin because of him."
The 303rd prohibition is that we are forbidden from embarrassing one another. This transgression is the one referred to as, "publicly humiliating one's fellowman."
The source of this commandment is G‑d's statement,1 "You must admonish your neighbor and not bear sin because of him."
In the words of the Sifra, "From where do we learn that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 'And not bear sin because of him.'"
The simple meaning of the verse, however, is to warn that you should not think of him
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev.19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment .
4.Lev. 19:17.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Rambam:
• 1 Chapter a Day: Part 3Part 3
245. Not to rob, as [Leviticus 19:13] states: "Do not rob."
246. Not to alter land boundaries, as [Deuteronomy 19:14] states: "Do not remove your neighbor's landmark."
247. Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: "Do not wrong your neighbor."
248. Not to deny [a just claim], as [Leviticus 19:11] states: "Do not deny your neighbor's [claim]."
249. Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: "Do not swear [falsely]" - i.e., do not swear falsely about money owed to a colleague.
250. Not to cheat in business, as [Leviticus 25:14] states: "One man should not cheat his brother."
251. Not to hurt someone with words, as [Leviticus 25:17] states: "And one man shall not wrong another." This [prohibition refers to] hurting someone with words.
252. Not to hurt a convert with words, as [Exodus 22:20] states: "And do not wrong a convert...."
253. Not to cheat a convert in business, as [Exodus, ibid.] continues: "...nor oppress him."
254. Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: "Do not deliver a servant to his master."
255. Not to wrong such a servant, as [Deuteronomy 23:17] states: "He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him."
256. Not to oppress any widow or orphan, as [Exodus 22:21] states: "Do not oppress any widow or orphan."a
257. Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: "Do not work him like a slave."
258. Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: "Do not sell him as slaves are sold."
259. Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: "Do not rule over him with rigor."
260. Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: "He shall not rule over him with rigor."
261. Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: "He shall have no power to sell her."
262. Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: "He may not diminish her living expenses, clothing, or conjugal rights." The above applies also to other wives.
263. Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: "Do not sell her."
264. Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: "Do not rule over her."
265. Not to covet, as [Exodus 20:14] states: "Do not be envious of your neighbor's wife."
266. Not to desire, as [Deuteronomy 5:18] states: "Do not desire your neighbor's house."
267. For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: "Do not lift a sickle...."
268. For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: "Do not put any into your receptacles."
269. Not to ignore a lost object, as [Deuteronomy 22:3] states: "You may not ignore it."
270. Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: "You may not watch your neighbor's donkey...."
271. Not to falsify measurements, as [Leviticus 19:35] states: "Do not act deceitfully in judgment...." According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.
272. Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: "You may not have in your home...."
273. Not to act deceitfully in judgment, as [Leviticus 19:15] states: "Do not pervert justice."
274. Not to accept bribes, as [Exodus 23:8] states: "Do not take a bribe."
275. Not to honor a man of stature in judgment, as [Leviticus 19:15] states: "Do not show respect to a great man."
276. For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: "Do not fear anyone."
277. Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: "And do not favor a poor man in his cause."
278. Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: "Do not pervert the judgment of a poor person." This refers to someone who is poor with regard to [the observance of] the mitzvot.
279. Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: "Let your eye not pity."
280. Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: "Do not pervert the judgment of a convert or an orphan."
281. Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: "Do not hear a false report."
282. Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: "Do not follow the majority to do evil."
283. For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: "Do not speak up in a trial to influence...."b
284. Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: "Do not show favoritism regarding judgment."
285. Not to give false testimony, as [Exodus 20:13] states: "Do not give false testimony against your neighbor."
286. For a sinner not to act as a witness, as [Exodus 23:1] states: "Do not conspire with a wicked person to be a corrupt witness."
287. For a relative not to act as a witness, as [Deuteronomy 24:16] states: "Fathers shall not die because of children." According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.
288. Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: "A single witness shall not rise up against a person."
289. Not to kill an innocent person, as [Exodus 20:13] states: "Do not murder."
290. Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: "Do not slay the innocent and the righteous."a
291. For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: "One witness shall not testify in a capital case..."
292. Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: "The murderer shall not die [until he stands before the congregation]."
293. Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: "And you shall cut off her hand. Show no pity."
294. Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: "Do not do anything to the maiden."a
295. Not to take a ransom from a murderer, as [Numbers 35:31] states: "Do not take a ransom for the life of a murderer."
296. Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: "And do not take a ransom [for having] to flee to his refuge city."
297. Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: "Do not stand still in the face of mortal danger."
298. Not to leave obstacles, as [Deuteronomy 22:8] states: "...lest you bring blood upon your house."
299. Not to mislead an unsuspecting person, as [Leviticus 19:14] states: "Do not place a stumbling block before the blind."
300. Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: "Do not add [lashes], lest by [giving him] this additional [punishment]...."
301. Not to gossip, as [Leviticus 19:16] states: "Do not go around as a gossiper among your people."
302. Not to bear hatred in one's heart, as [Leviticus 19:17] states: "Do not hate your brother in your heart."
303. Not to embarrass any Jewish person, as [Leviticus, ibid.] states: "You shall surely rebuke your neighbor and not bear a sin because of him."
304. Not to take revenge, as [Leviticus 19:18] states: "Do not take revenge."
305. Not to bear a grudge, as [Leviticus, ibid.] states: "Do not bear a grudge."
306. Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: "Do not take the mother bird together with the young."
307. Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: "And he shall not shave the bald spot."a
308. Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: "Be very careful concerning signs of tzara’at."
309. Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: "...which must never be tilled and never be sown."
310. Not to allow a sorcerer to live, as [Exodus 22:17] states: "Do not allow a witch to live."
311. For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: "He shall not go out to the army, nor be charged with any duties."a
312. Not to reject the authority of the court, as [Deuteronomy 17:11] states: "Do not swerve from the word which they tell you."
313. Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: "Carefully observe everything which I command you to do. Do not add to it."
314. Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: "...and do not diminish from it."
315. Not to curse a judge, as [Exodus 22:27] states: "Do not curse judges."
316. Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: "...and do not curse the nasi of your people."
317. Not to curse any other Jew, as [Leviticus 19:14] states: "Do not curse [even] a deaf-mute."
318. Not to curse one's father or mother, as [Exodus 21:17] states: "One who curses his father or mother shall surely die."a
319. Not to strike one's father or mother, as [Exodus 21:15] states: "One who strikes his father or mother shall surely die."
320. Not to work on the Sabbath, as [Exodus 20:10] states: "Do not do any work."
321. Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: "A person should not leave his place [on the Sabbath day]."a
322. [For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: "Do not kindle a fire on the Sabbath day."
323. Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: "Do not do any servile1 work on these [days]."
324. Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: "Do not do any servile work on these [days]."
325. Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: "Do not do any servile work."
326. Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: "Do not do any servile work."
327. Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: "Do not do any servile2 work."
328. Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: "Do not do any servile work."
329. Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: "Do not do any servile work."
330. Not to have intimate relations with one's mother, as [Leviticus 18:7] states: "She is your mother, do not commit incest with her."
331. Not to have intimate relations with one's sister, as [Leviticus 18:9] states: "Do not commit incest with your sister, your father's daughter."
332. Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: "Do not commit incest with your father's wife."
333. Not to have intimate relations with a sister,3 [the daughter of] either your father or your mother, as [Leviticus 18:11] states: "She is the daughter of your father, your father's progeny, do not commit incest with her."
334. Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: "[Do not commit] incest with your son's daughter."
335. Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: "...and do not commit incest with your daughter's daughter."
336. Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].4
337. Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: "Do not commit incest [by marrying] a woman and her daughter."
338. Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: "...her son's daughter...."
339. Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: "...her daughter's daughter,... you shall not take."
340. Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: "Do not commit incest with your mother's sister."
341. Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: "Do not commit incest with your father's sister."
342. Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: "Do not commit incest with his wife. [She is your aunt.]"
343. Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: "Do not commit incest with your daughter-in-law."
344. Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: "Do not commit incest with your brother's wife."
345. Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: "Do not take a woman as a wife together with her sister."
346. Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: "Do not come close to a woman in the niddah state of impurity."
347. Not to have intimate relations with a married woman, as [Leviticus 18:20] states: "Do not lie carnally with your neighbor's wife."
348. Not to perform a sexual act with an animal, as [Leviticus 18:23] states: "And do not lie carnally with any animal."
349. For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: "...and a woman should not present herself to an animal for sexual purposes."
350. Not to commit sodomy, as [Leviticus 18:22] states: "And do not lie with a male...."
351. Not to commit sodomy with one's father, as [Leviticus 18:7] states: "Do not commit a sexual offense with your father."
352. Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: "Do not commit a sexual offense with your father's brother."
353. Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: "No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .a
354. For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:31 states: "A mamzer may not enter God's congregation."
355. For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: "There shall not be akedeishah...."a
356. For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: "Her first husband who divorced her may not take her as a wife again."
357. For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: "The wife of the deceased shall not...."
358. For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: "He may not send her away for his entire life."
359. For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: "He may not send her away for his entire life."
360. For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: "A man with crushed testicles... may not enter [God's congregation]."
361. Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: "You shall not do this in your land."
362. Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: "You may not appoint a foreigner over you."
363. For a king not to accumulate many horses, as [Deuteronomy 17:16] states: "And he may not accumulate many horses."
364. For a king not to accumulate many wives, as [Deuteronomy 17:17] states: "And he may not accumulate many wives."
365. For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: "And he may not accumulate very much silver and gold."
The Rabbinic Commandments
These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.
There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.
We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): "Do not add to it and do not detract from it"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.
However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.
Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): "What nation is so great that it has God [close to it....]"
Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments.
FOOTNOTES
1.. The term "servile work" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.
2.. The verse is quoted in the above manner in the published texts of the Mishneh Torah. There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.
3.. Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.
4.. As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.
____________________________
Rambam:
• 3 Chapters a Day: De'ot - Chapter Three, De'ot - Chapter Four, De'ot - Chapter Five
De'ot - Chapter Three
Halacha 1
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme." For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.
This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?
This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16).
Halacha 2
A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.
Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it it bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.
Halacha 3
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.
On this matter, our Sages have directed and said: "And all your deeds should be for the sake of Heaven." This is what Solomon declared in his wisdom: "Know Him in all your ways and He will straighten your paths" (Proverbs 3:6).
Commentary Halacha 1
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, - With these statements, the Rambam obviously refers to the mishnah from Avot which he quoted at the conclusion of the previous chapter. Having decried the traits mentioned there, he explains that his condemnation is directed against excessive materialism, but not against all involvement in worldly affairs.
I shall separate from them to a very great degree and move away from them to the opposite extreme." - I.e., asceticism
For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - In Shemoneh Perakim, Chapter 4, the Rambam makes a similar - but more lengthy - condemnation of asceticism. There he also mentions other ascetic practices - refraining from sleep and seeking solitude in the mountains and deserts.
just as the pagan priests do. - This translation follows the published texts of the Mishneh Torah which state: kohanei haovdei kochavim. However, many manuscripts and early printed editions state kohanei Edom - "Roman priests," which would seem to indicate that the Rambam had hermitlike Catholic monastic orders in mind.
This, too, is a bad path and it is forbidden to walk upon it. - In Shemoneh Perakim (ibid.), the Rambam explains that, at certain times, many of the pious adopted ascetic practices as a safeguard against excessive involvement in materialism. However, they never regarded such practices as a goal in their own right. Others observed their behavior and mistook asceticism for an end rather than a means to achieve the middle path.
From the Rambam's statements in Shemoneh Perakim, it would appear that there are two drawbacks to asceticism:
a) It might lead a person to poor health, illness, and a lack of strength which would prevent him from serving God as the Rambam states in Halachah 3.
b) A person might err and feel that he has fulfilled his obligation to serve God through these ascetic practices. As a result, he may never feel the need to dedicate himself to the service of God as He prescribed in the Torah.
There is a third disadvantage that is stressed heavily by the teachings of Kabbalah and Chassidut and may be hinted at by the Rambam's statements in the following halachot.
The Zohar (Vol. II, p. 42b) states that God created the world "in order to let Himself be known." Similarly, Tanya (Chapter 33) explains that God created the world because He desired to have a dwelling place in the lower worlds. Thus, a person who tends to otherworldliness and asceticism, defeats God's purpose in creation.
Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." - A nazarite is forbidden to become impure through any contact with a dead body for the extent of his nazarite vow. If he contracts such impurity, he is required to bring a special sin offering. See Numbers, Chapter 6, Hilchot Nezirut, Chapters 6-8.
Our sages declared: - Ta'anit 11a. [Interestingly, the author of this statement, Rabbi Eliezer HaKfar, is also the author of the statement (Avot, ibid.) that "envy, desire, and the pursuit of honor, drive a person from the world."]
If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths - One should not conclude that the Rambam completely disapproves of vows and oaths. At the conclusion of Hilchot Nedarim (13:23), the Rambam states: "Whoever takes a vow in order to stabilize his temperaments and correct his deeds, is zealous and praiseworthy."
In Hilchot Nedarim, he gives examples of people who were excessively inclined to a particular quality who take vows to correct their faults (in a manner reminiscent of his advice in the beginning of Chapter 2 of these halachot). Rather, what the Rambam criticizes in our halachah is abstention for the sake of abstention.
[of abstention]. - Note the Jerusalem Talmud, Kiddushin 4:12:
Rav Chizkiyah the priest said in the name of Rav: "A person will ultimately be called to judgment for everything which his eye saw and which he did not taste."
Rav Lazar was concerned because of this teaching. He saved his pennies and would [purchase] and eat from every fruit once a year.
Thus, our Sages stated: - The Jerusalem Talmud, Nedarim 9:1
Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself? - In Shemoneh Perakim (ibid.), the Rambam prefaces this statement with the following comment: "Our Sages have made statements about this subject which are more marvelous than any others that I have ever seen."
This general statement also refers to those who fast constantly. - In Shemoneh Perakim, the Rambam also criticizes excessive fasting. He quotes the prophet, Zechariah, who questions the motives of the Jews' fasts (7:5): "Was it for Me that you fasted?" and exhorts them to "Practice true justice, and show kindness and mercy every man to his brother" as the proper service of God. To underscore this point, he concludes with the prophecy (ibid. 8:19) that even the public fasts will ultimately be transformed into festivals and days of rejoicing.
They are not following a good path, [for] our Sages - Ta'anit 11a
have forbidden a man to mortify himself by fasting. - The phrase "to mortify himself" is significant here. The Rambam (Hilchot Ta'anit 1:4; 1:9) himself mentions that the Sages commanded both the community and the individual to fast in times of distress.
The Rambam's statements have been questioned by the Rashba (Responsa 431 and 688) and by the Lechem Mishneh based on Nedarim 10a. However, the commentaries note that Shmuel, the author of the statement in Ta'anit, also states (Bava Kama 91a) that one may fast. Here, the Rambam's statements are directed against self- mortification and asceticism and not against fasting per se.
Nevertheless, it must be noted that in Hilchot Teshuvah, when the Rambam describes "the paths of Teshuvah" (3:4), he makes no mention of fasting.
Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16) - The midrashic works have not interpreted this verse in the manner suggested here. However, we find other Spanish Jewish Sages who followed this interpretation. See Duties of the Heart 3:25, Ibn Ezra in his commentary to Ecclesiastes.
Note that this verse uses the two terms - the righteous (tzadik and the wise (chacham) - which the Rambam has used to designate the man with a ideal traits.
The placement of this halachah raises questions. One might have expected it to appear in the previous chapter which deals with other excesses and deviations from the middle path. However, it is possible to explain that, in its present position, it serves as a preface to the following halachot which explain how our service of God and connection to Him can be established within the context of our material reality. Thus, when viewed as a totality, this chapter emphasizes how Judaism desires that religious fulfillment be found within the context of our day to day life, rather than in otherworldly "spiritual" activities.
Commentary Halacha 2
A person should direct his heart and the totality of his behavior to one goal, - In Shemoneh Perakim, Chapter 5, the Rambam addresses himself to many of the concepts mentioned in this and the following halachah. He begins that chapter with the declaration:
A person must control all the powers of his soul with [his] intellect... and concentrate on a single goal at all times: To comprehend God, blessed be He, to the extent that man can know Him.
All of his activities: what he does, the way he rests, and what he says should lead to this goal.
becoming aware of God, blessed be He. - Literally, the term means "The Name," but obviously, it refers to the Master of The Name.
The [way] he rests, rises, and speaks should all be directed to this end. - In the previous Halachah, the Rambam condemned asceticism and otherworldliness. In this Halachah, he stresses the desired intent of our worldly involvement, to know God.
In Chapter 1, Halachah 6, the Rambam introduced a religious component into the development of an ethical personalty, pointing out that we must "imitate" God's qualities. In this halachah, he adds a further point. All of man's actions are to be taken in an atmosphere of God-awareness.
The concept of knowing God recalls the opening Halachah of the Mishneh Torah:
The fundamental [principle] upon which all fundamental [principles are based] and the pillar of the wisdoms is to know that there is a Primary Being.
In both halachot, the Rambam emphasizes how the knowledge of God is not an abstract, intellectual past-time, but rather an all- encompassing commitment, embracing every aspect of our experience. Torah living does not confine God to the synagogue or the house of study, but provides us with a means to relate to Him within every dimension of our lives (Al HaTeshuvah).
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. - i.e., he should not view the acquisition of money as an end in its own right.
Rather, he should do these things, - as a means...
so that he will be able to obtain that which the body needs - food, drink, a home and a wife. - However, as the Rambam continues in the following Halachah, the maintenance of physical well-being is also not an end in its own right. Rather, it is also only a means for the service of God.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure - In Shemoneh Perakim (ibid.), the Rambam also uses the expression "solely for pleasure," indicating that the Rambam does not advocate a life without physical pleasure. (Note also the passage from the Rambam's commentary on the Mishnah, Sanhedrin 7:4, quoted below.)
There is nothing wrong with enjoying food, for example, as long as one does so within the framework of maintaining health. Indeed, in Shemoneh Perakim, the Rambam emphasizes how one may use pleasure to encourage himself to perform the acts necessary to maintain his health.
to the point where he will eat and drink only that which is sweet to the palate and have intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb. - The Rambam has just laid down the principle that all of man's actions are to be carried out in a framework of awareness of God. Yet, to exemplify this principle, he speaks not of awareness of God, but of avoiding indulgence and maintaining one's health. The Rambam introduces the maintenance of health as an immediate - and intermediary - goal which will provide us with a program of concrete action.
Therefore, he should not eat all that the palate desires like a dog or a donkey. - In Shemoneh Perakim (ibid.), the Rambam states: "In such an activity, a person is just like an animal. It is not an action man undertakes because he is a man, but rather, one that he undertakes because he is an animal."
Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. - The Rambam gives a full list of proper eating habits in the following chapter. Here, he cites only selected examples:
For example: a person with a warm constitution should not eat meat or honey, nor drink wine - as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it is bitter, - this is given as a remedy for a warm liver constitution (Maimonides' Medical Aphorisms).
for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy - See Chapter 4, Halachah 19, for a discussion of this matter.
and to preserve the [human] race. - The Ra'avad mentions a third reason for intercourse - granting one's wife her conjugal rights The Rambam does not mention that issue here because, in these chapters he focuses on those behaviors in which a person engages voluntarily as an expression of his personal desires. He discusses a man's conjugal obligations later in the Mishneh Torah, in Hilchot Ishut, Chapter 14 (Kessef Mishneh).
Therefore, he should not engage in intercourse whenever he feels desire, - See also Chapter 5, Halachah 4, which discusses the frequency of intimate relations.
but when he knows that he requires a seminal emission for medical reasons, or in order to preserve the [human] race. - In his commentary to the mishnah, Sanhedrin 7:4, the Rambam writes:
The intent of intimate relations is the preservation of the species and not only pleasure. The aspect of pleasure was only introduced in order to arouse the creations toward that ultimate goal...
The proof of this is that desire and pleasure cease after ejaculation for this was the entire goal for which our instincts were aroused. If the goal were pleasure, satisfaction would continue as long as man desired.
Commentary Halacha 3
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy - The Rambam puts the maintenance of health mentioned in the previous halachah into proper perspective. It is not to be pursued as a goal in its own right. Rather, it should be appreciated as merely a means to enable one to reach an awareness of God. The Rambam develops this idea at length in Shemoneh Perakim Chapter 5. There, he states:
A person should have the intention while eating, drinking, having intercourse, sleeping, awakening, moving, and resting, [that he does so] for the purpose of his physical health alone.
His intention in [seeking] physical health should be to prepare for the soul healthy and sound vessels to acquire wisdom and intellectual and emotional advantages until he reaches the goal of [knowing God].
and that he have children who will do his work and toil for him.- i.e., though procreation is a valid reason for intimate relations, one's intent in procreation should not be selfish.
Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. - The Rambam also elaborates on the interrelation between the attainment of physical health and spiritual achievement in the Guide to the Perplexed, Vol. III, Chapter 27.
Heath is necessary as part of one's process of striving to know God...
For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. - The Maggid of Mezeritch would say: "A small hole in the body creates a large hole in the soul."
[Similarly,] one should intend to have a son [with the hope that perhaps he will be a wise and great man in Israel. - This is the desired goal in procreation - to perpetuate the nation, not only physically, but also spiritually.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God. - In Shemoneh Perakim (ibid.), the Rambam associates such behavior with Deuteronomy 6:5: "Love God, your Lord, with all your heart, with all your soul, and with all your might." The course of action described enables us to dedicate every aspect of our being toward the love of God as prescribed by this verse.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He. - Perhaps, the Rambam uses this name for God to convey the concept that just as God's presence pervades all existence, our service of Him must encompass all aspects of our lives.
On this matter, our Sages - Avot 2:15
have directed and said: "And all your deeds should be for the sake of Heaven." - In Shemoneh Perakim (ibid.), the Rambam elaborates upon this statement as follows:
Our Sages included this entire concept in the most succinct expression possible... When one meditates on this concise statement, one wonders how they could describe in its entirety an idea so awesome that many books were written about it without encompassing it totally. Without a doubt, [the statement] was made with Divine inspiration.
The commentaries note that Beitzah 16a stated concerning Hillel: "All of his deeds were for the sake of Heaven," and associates that with the following narrative in VaYikra Rabbah 34:3.
Hillel bid his students farewell. They asked him where he was going He told them that he was going to perform a mitzvah. They discovered that he was going to the bathhouse and asked him to explain his previous statements. He told them: Since the human body is created in the image of God, it is a mitzvah to wash oneself.
This is what Solomon declared in his wisdom: "Know Him in all your ways - Avot D'Rabbi Natan 17:7 also associates the above statement with this Biblical quote. Berachot 63b describes this verse as: "A small passage upon which all the fundamentals of Torah depend." Note also the Rambam's comments in Shemoneh Perakim, ibid.
Likkutei Sichot, Vol. III, notes that the rules of Torah scholarship would have called for the quotation of the Biblical verse before the quote from our Sages. However, the Rambam chooses this sequence because it reflects a progression in the service of God.
"All of your deeds should be for the Sake of Heaven" implies that the deeds are not themselves holy, merely that they are directed toward a Godly intent. "Know Him in all your ways" implies that a bond with God can be established within the context of our physical activity itself.
and He will straighten your paths" (Proverbs 3:6). - In Iggerot HaKodesh, the Ramban interprets the state described in this clause as a natural product of the elevated rung of service mentioned in the previous clause. When a person develops an all encompassing bond with God, Divine light will illuminate all his paths.
De'ot - Chapter Four
Halacha 1
Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.
They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately.
Halacha 2
One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction.
One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested.
One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature.
Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.
Halacha 3
One should always eat while seated or reclining on his left side. He should not walk about, ride, exert himself, subject his body to startling influence, nor take a stroll until the food has been digested in his intestines. Anyone who takes a stroll or exerts himself after eating brings serious and harmful illnesses upon himself.
Halacha 4
Together, day and night make up [a period of] twenty four hours. It is sufficient for a man to sleep a third of this period; i.e., eight hours. These should be towards the end of the night, so that there be eight hours from the beginning of his sleep until sunrise. Thus, he should rise from his bed before sunrise.
Halacha 5
One should not sleep face down or on his back, but on his side - on his left side at the beginning of the night and on the right side at the end of the night. He should not retire shortly after eating, but should wait some three or four hours.
One should not sleep during the day.
Halacha 6
Laxative foods such as grapes, figs, mulberries, pears, melons, certain types of cucumbers and certain types of zucchini should be eaten first, before the meal. One should not eat them together with his main meal. Rather, he should wait until they have descended from the upper stomach and [then] eat his meal.
Foods which are constipating, such as pomegranates, quinces, apples, and crustumenian pears should be eaten immediately after the meal and not in quantity.
Halacha 7
A person who desires to eat poultry and meat in one sitting, should eat the poultry first. Similarly, if he desires to eat both eggs and poultry, he should eat the eggs first. If [he desires to eat] both meat of large cattle and that of small cattle, he should eat the meat of small cattle first; [i.e.,] he should always eat the lighter fare first and the heavier fare afterwards.
Halacha 8
In the summer, one should eat unseasoned foods without many spices and use vinegar. In the rainy season, one should eat seasoned foods, use many spices, and eat some mustard and chiltit.
One should follow these principles in regard to cold climates and hot climates, [choosing the food] appropriate to each and every one of them.
Halacha 9
There are foods which are extremely harmful and it is proper that one should never eat them, for example: large fish that are aged and salted, cheese which is aged and salted, truffles and mushrooms, meat which is aged and salted, wine from the press, cooked food which has been left over until it produces an odor, and any food with a bad smell or a very bitter taste. These are like poison to the body.
There are [other] foods which are harmful, but their harmful effects do not compare to those first [mentioned]. Therefore, a person ought to eat them only sparingly and after intervals of many days. He should not eat them regularly as his main fare or constantly as a sidedish with his food.
[They are] large fish, cheese and milk which has been left over for more than twenty-four hours after the milking, the meat of large oxen or he-goats, horse-beans, lentils, chickpeas, barley bread, matzot, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful foods. It is fitting that he should eat them very sparingly and only in the rainy season, abstaining entirely in the summer. [Of these], horse-beans and lentils alone, should not be eaten either in the summer or winter. Squash may be eaten in the summer season.
Halacha 10
There are foods which are harmful, but less so than these. They are water fowl, young pigeons, dates, bread roasted in oil or kneaded in oil, flour which has been sifted so well that no bran is left, fish brine and pickled fish oil. They ought not to be eaten in quantity.
A man who is wise, overcomes his desires, is not drawn by his appetites and eats nothing of the aforementioned unless he needs them for a medical reason, is [indeed] heroic.
Halacha 11
One should always avoid fruits. He should not eat of them in quantity even [when] dried and, it goes without saying [when they are] fresh. When they are not sufficiently ripe, they are like swords to the body. Carobs, too, are always harmful.
All pickled fruits are harmful and should be eaten only sparingly in summer weather and in hot climates. Figs, grapes and almonds are always beneficial, both fresh and dried. One may eat of them as much as he requires. However, he should not eat them constantly even though they are the most beneficial of fruits.
Halacha 12
Honey and wine are harmful to the young and wholesome for the old. Certainly, this applies in the rainy season. In summer, one should eat two-thirds of what he eats in the winter.
Halacha 13
A person should always try to have loose movements throughout his life, tending slightly towards diarrhea. This is a cardinal principle in medicine: Whenever one suffers from constipation or has difficulty moving his bowels, serious diseases will beset him.
How can he induce loose movements if he has mild constipation? If he is a young man, each morning, he should eat well-cooked halimi which have been seasoned in olive-oil, pickled fish oil, and salt without bread daily; or drink the boiled water of [cooked] spinach or cabbage, [seasoned] with olive oil, pickled fish oil and salt.
If he is an old man, he should drink honey diluted with hot water, in the morning, wait approximately four hours and then eat his meal.
He should do this for one day, or three, or four, if necessary, until he has loose bowels.
Halacha 14
They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods.
Halacha 15
[Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away.
Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods.
This was implied by Solomon in his wisdom: "Whoever guards his mouth and his tongue, guards his soul from distress" (Proverbs 21:23); i.e., "guards his mouth" from eating harmful food or eating his fill and "his tongue" from speaking [about things] other than his needs.
Halacha 16
The [proper] manner of bathing is that a person should go to the baths once every seven days. He should not enter [the bath soon after mealtime; nor when he is hungry, but when his food has begun to be digested.
He should bathe the entire body in hot - but not scalding water - and his head, only, in scalding water. Then, he should bathe his body in tepid water, followed by bathings in successively cooler water, until he has bathed in cold water. [However,] he should not use tepid or cold water for his head, nor should he bathe in cold water in the winter.
He should not bathe until after he is in a sweat and his whole body has been massaged. He should not linger in the bath. Rather, as soon as he is in a sweat and been massaged, he should rinse off and leave.
He should examine himself to see if he needs to move his bowels before entering the bath and after leaving it. Similarly, he should always examine himself before and after eating, before and after sexual intercourse, before and after exertion and exercise, before and after sleeping, all in all, on ten [different occasions].
Halacha 17
When one leaves the bath, he should dress and cover his head in the outer room [of the bathhouse], so that he not catch a chill. He should take this precaution even in the summer.
After leaving [the baths], he should wait until he regains his composure, and the warmth [from bathing] has receded, and then eat.
A nap before eating, after the bath, is very beneficial. One should not drink cold water on leaving the baths and it goes without saying, that he should not drink while bathing. If he should be thirsty upon leaving the bath and cannot refrain, he should mix the water with wine or honey, and drink.
It is beneficial for one to rub himself with oil at the baths, during the winter, after he has rinsed off.
Halacha 18
One should not accustom himself to constant bloodletting. He should not be bled unless there is an extreme necessity. He should not be bled in the summer or winter, but slightly in Nisan and slightly in Tishrei.
After the age of fifty, he should not be bled at all. He should not be bled and go to the baths on the same day, or leave on a journey after being bled; nor should he be bled on the day on which he returns from a trip.
He should eat less than usual on the day of a bloodletting. He should rest on that day, not exert himself, nor exercise, nor stroll.
Halacha 19
Semen is the strength of the body, its life [force], and the light of the eyes; the greater the emission [of sperm], [the greater] the damage to the body, to its strength and the greater the loss to one's life [span]. This was implied by Solomon in his wisdom: "Do not give your strength to women" (Proverbs 31:3).
Whoever is steeped in sexual relations, old age springs upon him [before its time], his strength is depleted, his eyes become dim, a foul odor emanates from his mouth and his armpits, the hair of his head, his eyebrows, and eyelashes fall out, the hair of his beard, armpits, and legs grows in abundance, his teeth fall out and he suffers many pains beyond these. The wise of the doctors have said: One of a thousand dies from other illnesses and a thousand from excessive intercourse.
Therefore, a person must take care in this mater if he wishes to live in good [health]. He should not engage in intercourse except when the body is healthy and particularly strong, when he has many involuntary erections, the erection is still present even when he makes an effort to think of something else, he finds a heaviness from the loins and below, the tendons of the testicles seem to be stretched, and his flesh is warm. Such a person needs to engage in intercourse and it is medically advisable.
He should not engage in intercourse on a full or empty stomach, but after the food has been digested. He should examine himself to see if he needs to move his bowels before and after intercourse. He should not engage in intercourse while standing or sitting, nor in the bathhouse, nor on a day on which he goes to the bathhouse, nor on a day on which he lets blood, nor on the day he departs on a journey or arrives from a journey, nor [on the day] before or afterwards.
Halacha 20
Whoever conducts himself in the ways which we have drawn up, I will guarantee that he will not become ill throughout his life, until he reaches advanced age and dies. He will not need a doctor. His body will remain intact and healthy throughout his life.
One may rely on this guarantee] unless [his body] was impaired from the birth, he was accustomed to one of the harmful habits from birth, or should there be a plague or a drought in the world.
Halacha 21
All of these beneficial habits which we have stated apply only to a healthy man. In contrast, a sick person, or one who has a single organ which is not healthy, or one who has followed a harmful way of life for many years, each of these must choose different patterns of behavior in accordance with his [particular] illness as it is explained in the medical literature.
Any change from the conduct which one normally follows is the beginning of sickness.
Halacha 22
Where there is no doctor available, neither the healthy nor the sick man should budge from all the directions given in this chapter for each of them ultimately brings to a beneficial result.
Halacha 23
A Torah Sage is not permitted to live in a community which does not have the following: a doctor, a bloodletter, a bathhouse, a latrine, an available source of water such as a river or a spring, a synagogue, a teacher of children, a scribe, a charity supervisor, a rabbinical court empowered to impose corporal punishment and jail sentences.
De'ot - Chapter Five
Halacha 1
Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.
What is implied? A Torah Sage should not be a glutton. Rather, he should eat food which will keep his body healthy, without overeating. He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." Our Sages explain: These are the people who eat and drink and make all their days like feast days. They say, "Eat and drink, for tomorrow, we will die."
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8).
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25).
Halacha 2
When the wise man eats the little which is fitting for him, he should eat it only in his own home, at his table. He should not eat in a store or in the marketplace, unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, nor at those tables that are "filled with vomit and excrement." He should not eat frequently in other places, even in the company of wise men, nor should he eat where there is a large gathering.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, e.g., a betrothal or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar.
The righteous and the pious of old never partook of a meal that was not their own.
Halacha 3
When a wise man drinks wine, he drinks only enough to soften the food in his stomach.
Whoever becomes drunk is a sinner, is shameful, and will lose his wisdom. If he becomes drunk before the common people, he desecrates God's Name.
It is forbidden to drink even a small quantity of wine in the afternoon hours, unless it is taken together with food. Drink that is taken together with food is not intoxicating. Only wine that is taken after the meal is to be avoided.
Halacha 4
Although a man's wife is permitted to him at all times, it is fitting that a wise man behave with holiness. He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina.
When he speaks with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested.
He should not be excessively lightheaded, nor should he talk obscene nonsense even in intimate conversation with his wife. Behold, the prophet has stated (Amos 4:13): "And He repeats to a man what he has spoken." [On this verse,] our Sages commented: A person will have to account for even the light conversation that he has with his wife.
[At the time of relations,] they should not be drunk, nor lackadaisical, nor tense - [neither both of them,] or [even] one of them. She should not be asleep, nor should the man take her by force, against her will. Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, so that she be relaxed. He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately.
Halacha 5
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, if he has children, they will be handsome and modest, worthy of wisdom and piety.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness, will have children like those people.
Halacha 6
Torah Sages conduct themselves with exceptional modesty. They do not demean themselves and do not bare their heads or their bodies.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. He should not wipe himself clean with the right hand. He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. If he [must] relieve himself behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. If he [must] relieve himself in an open area, he should be far enough off so that no one can see him baring himself.
One should not speak while relieving himself, even if there is great need. Just as he conducts himself with modesty while in the latrine by day, he should [also] do so at night.
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off.
Halacha 7
A Torah Sage should not shout or shriek while speaking, like the cattle and wild beasts, nor should he raise his voice overly much. Instead, he should speak gently to all people. [In addition to] speaking gently, he should take care not to stand at a distance, lest [his speech] appear like the speech of the haughty.
He should greet all men [before they greet him], so that they be pleased with him. He should judge every one in a good light, speak favorably of his fellow man, [never mentioning] anything that is shameful to him, love peace and pursue it.
If he sees that his words will be effective, and will be given attention, he should speak; if not, he should keep silent. What is implied? He should not try to placate a man in the moment of his anger. He should not question a man about his vow at the time he is making his vow, [but wait] until he is tranquil of mind and calm. He should not comfort a man while his dead is lying before him because [the bereaved] is unsettled until he has buried [his dead]. The same applies in other similar cases. He should not look at his fellow man at the moment of his humiliation, but turn his attention away.
He should not distort facts, exaggerate a situation, or minimize it, except in the interests of peace and the like.
The guiding rule is that he should speak only words of wisdom or in connection with acts of kindness and the like. He should not speak to a woman in the marketplace, even if she be his wife, or his sister, or his daughter.
Halacha 8
A Torah Sage should not walk erect, with his head held high, as [Isaiah 3:16] states: "And they walked with necks outstretched and flashing eyes." He should not walk with a [short-stepped,] toe-to-heel, stately [gait] like [that of] women and the proud, as [Isaiah, ibid.] states: "walking and mincing as they go, tinkling with their feet."
Nor should he run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downward as he [does when he] stands during prayer. He should walk in the market-place like a person preoccupied with his business affairs.
From a man's carriage, too, one can recognize whether he is wise and a thoughtful person or mindless and a fool. Thus, Solomon said in his wisdom (Ecclesiastes 10:3): "On the road, too, when the fool walks, his mind is empty and he proclaims to all that he is a fool" - he informs everyone about himself, that he is a fool.
Halacha 9
A Torah Sage's clothing should be attractive and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment.
He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but attractive garments of the middle range.
His flesh should not be visible under his clothing as [is the case when one wears] the exceptionally sheer linen garments produced in Egypt. His clothes should not drag on the ground like the dress of the haughty, but [should extend] to the heel and his sleeves [should extend] to his fingers.
He should not let his cloak hang down, for that creates an impression of haughtiness, except on the Sabbath if he has no change [of cloak].
In the summer, he should not wear shoes that have often been mended and have many patches. He may do so in the rainy season, if he is poor.
He should not go out in the marketplace perfumed, or with perfumed clothes, nor should he put perfume on his hair. However, he is permitted to rub perfume on his body if he does so in order to remove filth. Similarly, he should not go out alone at night, unless he has a set time to go out for his studies. All of these [restrictions are instituted] because of [possible] suspicion [of immorality].
Halacha 10
A Torah Sage manages his financial affairs judiciously. He eats, drinks, and provides for his household in accordance with his funds and [degree of] success without overtaxing himself.
The Sages have directed [us] regarding the ways of the world: A person should eat meat only with appetite as [Deuteronomy 12:20] states: "If your soul should crave to eat meat..." It is sufficient for the healthy to eat meat [once weekly,] from Sabbath eve to Sabbath eve. If he is wealthy enough to eat meat every day, he may.
The Sages have [also] directed us, saying: One should always eat less than befits his income, dress as befits [his income], and provide for his wife and children beyond what befits [his income].
Halacha 11
The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."
Halacha 12
One is forbidden to renounce ownership of, or consecrate, all of his possessions and [thereby,] become a burden to society.
He should not sell a field and buy a house, [sell] a house and buy chattels, or use money [acquired] by [selling] his house for trade. Conversely, he should sell chattels to buy a field. The rule is that he should aim to improve his [financial position] and to exchange the impermanent for the permanent.
His intention should not be to enjoy slight momentary pleasure, or to enjoy some slight pleasure [for which he] incurs a great loss.
Halacha 13
A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts.
He does not encroach upon another's occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: "And He said to me, 'You are My servant, Israel, through whom I will be glorified.'”
Commentary Halacha 1
Just as the wise man - This term provides the key to this chapter. Throughout the chapter, the Rambam uses the term talmid chacham (Torah Sage). However, he begins the chapter by using the term, chacham (wise man), to refer to his statements in Chapter 1, Halachot 4-5, which describe a wise man as one who constantly evaluates his behavior and follows the desired middle path.
is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - Sefer HaMitzvot (positive mitzvah 8) describes the mitzvah of resembling God as seeking "to emulate Him - His good deeds and the honorable attributes with which He was described."
As mentioned in the commentary to the first chapter, in Hilchot De'ot, the Rambam puts a far greater stress on a person's emulation of God's "attributes" and less to the emulation of His deeds. Therefore, the first three chapters emphasize the importance of personality development and the methods with which we can refine our character traits. This chapter concludes the treatment of the mitzvah to emulate God and focuses on the "good deeds" that reflect the process of inner refinement described above.
In Chapter 3, the Rambam postulates that we must set two goals for our behavior:
a) an immediate and intermediary goal, the maintenance of physical health;
b) the ultimate goal, the knowledge and service of God.
In Chapter 4, he outlines a regimen of behavior that allows man to reach the first goal. In this chapter, he concentrates on the second and more complete purpose.
in his eating, - The commentaries have suggested the Sifre, Zot HaBrachah and Derech Eretz Zuta, Chapters 5 and 7 as sources for the Rambam's statements. However, neither of those sources is quoted verbatim. Rather, they serve as models which the Rambam uses as the basis for his own composition.
The Rambam elaborates on each of the particulars listed here in the following halachot. In regard to eating, see the second part of this halachah and Halachah 2.
drinking, - This refers to drinking wine. See Halachah 3.
intimate relations, - See Halachot 4-5.
in relieving himself, - See Halachah 6.
in his speech, - See Halachah 7.
manner of walking - See Halachah 8.
and dress, - See Halachah 9.
in the management of his finances, - See Halachah 10-12.
and in his business dealings.- See Halachot 13.
All of these actions should be becoming and befitting.
What is implied? A Torah Sage - Though the Rambam begins the chapter with the use of the term chacham (wise man), when he starts to speak of details, he employs the term talmid chacham (Torah Sage). Perhaps this implies that the peaks of character development epitomized by the chacham can only be achieved when one develops his wisdom in Torah study.
should not be a glutton. Rather, he should eat food which will keep his body healthy, - as described in the previous chapter. Furthermore, even when eating these foods, he should not overindulge.
without overeating. - In the previous chapter, Halachah 15, the Rambam warned against overeating from a health perspective. Now, he treats it as an ethical inadequacy and a departure from the desired middle path. See also Chapter 1, Halachah 4, Chapter 3, Halachah 2.
He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. - The Rambam underlines the negative aspects of the tendency to overindulge and gorge oneself on food by using an extreme example. See also the Guide to the Perplexed, Vol. III, Chapter 8, where he compares people who pursue gluttony to a slave who revels in dung.
They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." - We have translated the verse in keeping with the interpretation of our Sages quoted below. However, in its original context, the verse refers to those who bring the festival offerings without proper intent.
Our Sages - Shabbat 151b
explain: These are the people who eat and drink and make all their days like feast days. - Though it is a mitzvah to celebrate the Sabbaths and festivals with feasts, here we are referring to those who feast:
a) self-indulgently and without a commitment to fulfill God's will; and
b) constantly and not only on select occasions.
They say, "Eat and drink for tomorrow, we will die." This statement is found in Isaiah 22:13. However, the Rambam is not quoting the verse as a support, he is merely borrowing the expression to exemplify an existential search for pleasure.
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8). - The final word of the verse, makom, can also refer to God and thus, implies that God's presence is also lacking. Eating for the sake of indulgence is the direct opposite of the approach of "Knowing God in all your ways" described previously.
Avot 3:3 also quotes this verse and the Rambam alludes to that mishnah in the following halachah.
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. - As a source for eating two dishes, the commentaries have suggested Derech Eretz Rabbah, Chapter 7:
It happened that Rabbi Akiva served a meal to his students. [The servants] brought two dishes before them... they ate and were satisfied.
As a source for eating one dish, they point to (Sanhedrin 94b):
"And may the name of the righteous be blessed (Proverbs 3:33)" - this refers to Hezekiah, king of Judah, who ate [only] a litra of greens for a meal.
These sources notwithstanding, it appears that the Rambam is merely stating that a Sage should confine himself to simple and modest fare; he may not have had a specific source in mind.
This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25). - Note the Rambam's use of this verse in Chapter 1, Halachah 4.
Commentary Halacha 2
When the wise man eats the little, which is fitting for him, he should eat it only in his own home at his table, - The previous halachah discussed the quantity of food and the attitude with which it was to be eaten. The present halachah concerns itself with the place and the company in which the wise should eat. It revolves around the principle that a person should be modest while eating and refrain from doing so in public. (See the Guide to the Perplexed, ibid.)
[He should not eat] in a store - Kol Ya'akov notes that this store may even be one specifically designated for eating, e.g., a restaurant, coffee-shop, or the like. Indeed, we find the Hebrew, chanut, used to refer to a place of eating in Bava Metzia 83b.
or in the marketplace, - Though the Jerusalem Talmud, Ma'aserot 3:2 mentions this prohibition in reference to a Torah Sage, the Babylonian Talmud, Kiddushin 40b condemns even a common person for such behavior, stating: "Whoever eats in the marketplace is like a dog." The passage in Kiddushin continues to explain that such a person is unacceptable as a witness and the Rambam quotes that law (Hilchot Edut 11:5).
The commentaries have attempted to resolve this difficulty in different ways: For example Tosafot, Kiddushin (ibid.) explains that a common person is condemned only if he eats a full meal in the market place, while a wise man should not eat anything at all in public. The Kessef Mishneh (Hilchot Edut) differentiates between eating in a crowded place - which is forbidden for everyone - and eating in a quiet corner - which is deemed improper only for a Sage. The Bach (Choshen Mishpat 34) explains that a common person is censored only for eating while walking through the market place, while the wise man should not eat in public even while standing in one place.
Nevertheless, it must be noted that in this halachah, the Rambam uses the expression chacham (a wise man), his ideal for a person with a developed personality, and not talmid chacham (a Torah Sage). Apparently, he does not differentiate between a Torah Sage and a common person in this matter and requires a refined, highly developed standard in meeting our physical needs from everyone.
unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, - Sanhedrin 52b states that, at the outset, a common person will consider a Torah Sage to be like a vessel of gold. However, if the Sage derives benefit from the common person, he will come to regard the Sage like an earthenware shard.
Note Hilchot Yesodei HaTorah 5:11, where the Rambam equates the dining of a learned and pious man together with the unlearned with the desecration of the Name of God. See also Hilchot Sanhedrin (25:4) where he rules that communal leaders and judges should not eat and drink with the common people.
nor at those tables that are "filled with vomit and excrement." - This expression is obviously a reference to Avot 3:3:
[When] three eat at one table and do not speak words of Torah there, it is as if they eat from sacrifices to the dead [i.e., idols] as [Isaiah 28:8] states: "For all tables are full of vomit and excrement; there is no room."
In his commentary to this mishnah, the Rambam writes:
Previously, the verse dealt with eating and drinking while forsaking the Torah and those who study it. Therefore, all of these tables are considered as if excrement and filth; i.e., the foods of idol worship, are eaten upon them.
Furthermore,...
He - the wise man
should not eat frequently in other places, - outside his own home; i.e., the wise man, even when he eats in a private home and in the proper company, should limit the number of homes that he frequents (Pesachim 49a).
even in the company of wise men, nor should he eat where there is a large gathering. - The reason for these restrictions is, as the Rambam expresses in the Guide to the Perplexed (ibid.), a basic desire for a person, particularly when he relates to others, to emphasize the refined and developed aspects of his being and not those which he shares with other animals. Therefore, even when there is no danger of subjecting himself to undesirable influences or disgracing the Torah with which he is identified, he should refrain from performing a physical activity like eating in the presence of others.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, - Chullin 95b states that Rav would not partake of a meal in public unless it was associated with a mitzvah.
e.g., a betrothal - This decision is not accepted by all authorities. Some do not consider such a betrothal feast as "associated with a mitzvah."
Erusin translated as "betrothal," refers to the first stage of the marriage process, i.e., giving the woman the wedding ring. In Talmudic and post-Talmudic times, this ceremony was carried out before the actual wedding (nisuin). At present, we perform the two stages of the wedding, erusin and nisuin together. Thus, reference to what we term engagement as erusin is technically a misnomer.
or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar. - Pesachim 49a mentions that weddings between scholars and common people are undesirable and should not be attended by a Torah Sage (Avodat HaMelech). The Rambam also deals with this subject in Hilchot Issurei Bi'ah, Chapter 21.
The righteous and the pious of old never partook of a meal that was not their own. - Chullin 7b relates that even when Rabbi Yehudah HaNasi invited Rabbi Pinchas ben Yair to a meal, the latter Sage refused. Note also the Rambam's comments at the conclusion of Hilchot Zechiah U'Matanah.
Commentary Halacha 3
When a wise man drinks wine, he drinks only enough to soften the food in his stomach. - Ketubot 8b states that wine is useful in the process of digestion.
Whoever becomes drunk is a sinner, - The commentaries cite Berachot 29b: "Do not become drunk and do not sin;" a passage which seems to say that drink leads to sins. There is room for question for it appears that the Rambam views drinking itself as sinful.
is shameful, - In the Guide to the Perplexed, Vol. III, Chapter 8, the Rambam castigates drunken revelry in the harshest terms:
A drinking party is more shameful than a gathering of naked people [who] defecate together in daylight in one place. Elimination is a necessary human function. However, drunkenness is the voluntary act of the wicked man.
and will lose his wisdom. - See Proverbs 31:5: "Lest he drink and forget the Law and pervert the judgement of all the poor."
The Torah gives examples of the degrading effects of drunkenness (Noah, Genesis, Chapter 8; Lot, Genesis, Chapter 19). There are specific prohibitions against drinking - e.g. a priest is not allowed to perform the priestly services while under the influence of alcohol (Leviticus 10:9-11). Similarly, numerous passages throughout the Prophets and Sacred Writings castigate drunkenness. These are also paralleled in the rabbinic literature, e.g. Sanhedrin 70a, VaYikra Rabbah 12.
If he becomes drunk before the common people, he desecrates God's Name. - Note the Rambam's remarks in Hilchot Sanhedrin 25:4:
When a person is given a position of authority over the community... most certainly [he is forbidden] to eat and drink and become drunk in public and in a gathering of the ignorant or at a repast of friends.
Woe to those judges who act with such affront to the Torah of Moses, who disgrace its laws and reduce it to the earth, bring it down to the dust and cause evil to themselves and their descendants in this world and the next.
Most commentaries cite Pesachim 49a as the source for the Rambam's statement, however, that passage does not mention intoxication. The Zohar, Vol. I, 110a, specifically associates drunkenness with the desecration of God's name.
Since intoxication is such an undesirable state...
It is forbidden to drink even a small quantity of wine - Note Hilchot Tefilah 4:17 which considers a revi'it (between 3 and 5 oz.) of wine as slightly intoxicating. Since our wines are considerably weaker than those of the Rambam's time, it is questionable whether this measure would apply today.
in the afternoon hours, - Avot 3:13 mentions wine that is drunken in the afternoon as one of four things which "remove a person from the world." Avot D'Rabbi Natan, Chapter 21, explains that drinking wine in the afternoon causes a person to "negate the entire Torah."
unless it is taken together with food because drink that is taken together with food is not intoxicating - to the same degree as wine that is drunk without food. See the Rambam's commentary to the Mishnah, Pesachim 10:6.
Only wine that is taken after the meal is to be avoided.
Commentary Halacha 4
Although a man's wife is permitted to him at all times, - i.e., outside the restrictions of the niddah
it is fitting that a wise man behave with holiness. - Though a Jew's commitment to holiness must encompass every aspect of his behavior, the Torah and our Sages have always emphasized the importance of this quality in regard to sexuality. There is no more powerful expression of man's basic, instinctual nature than sex. Therefore, precisely in this area, a Jew must reveal that his nature is not only material, that he possesses a spiritual dimension that lies at the core of his being and seeks expression.
For this reason, the Jewish marriage bond is referred to as Kiddushin, emphasizing how kedushah, holiness, is a fundamental element in marriage. Similarly, Leviticus 20:7, proclaims "Sanctify yourselves and be holy, for I am God, your Lord," as a preface to the laws proscribing forbidden intimate relations. Sh'vuot 18b interprets the above verse as also including a command to conduct oneself in a holy manner within permitted relationships.
The quality of holiness involves not only restraint, as mentioned in the ensuing statements, but also the manner in which relations are carried out. The Rambam elaborates on this aspect in Hilchot Issurei Bi'ah 21:9 and in his commentary to the Mishnah, Sanhedrin 7:4.
He should not frequent his wife like a rooster. - The rooster is a widely used symbol of lust. The phrase used by the Rambam is quoted from Berachot 22a. See also Hilchot Tefilah 4:5.
In Hilchot Issurei Bi'ah 21:11, the Rambam also elaborates on this matter, calling frequent intimate relations a severe blemish and boorish behavior which was frowned upon by the Sages.
Rather, [he should limit his relations to once a week] - Ketubot 62a,b describes the frequency with which people involved in different occupations should engage in intimate relations (See also Hilchot Ishut 14:1-4.). The measure given here is the one allotted to Torah Sages.
from Sabbath evening to Sabbath evening, - Ketubot (ibid.) states that Psalms 1:3: "It brings forth its fruit in its season" applies to such a person.
[The commentaries note the continuation of the verse, "Its leaves will not wither", and interpret it as implying that the draining of physical energy caused by intimate relations which the Rambam described in Chapter 4, Halachah 21, will not occur when a person follows this schedule.]
Iggeret HaKodesh (attributed to the Ramban) emphasizes that on the Sabbath, a person is granted a greater spiritual potential which enables him to maintain his bond with God even when involved in physical activities.
if he has the physical stamina. - See Hilchot Ishut, Chapter 14, where the Rambam prescribes criteria for the frequency of intimate relations that are coordinated with a person's physical stamina.
When he speaks - The Rambam quotes this euphemism for intimate relations from Nedarim 20b.
with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested. - Note Chapter 4, Halachah 19. Iggeret HaKodesh explains that both during the time food is being digested and when a person is hungry, his emotional balance is somewhat disturbed and it is difficult for him to develop the proper attitude and spiritual awareness necessary to make intimate relations a Godly act.
Nedarim 20b emphasizes that the midnight hour also allows a person to rest from all his worldly involvement. The quiet of the hour prevents him from being disturbed by other thoughts and he is able to concentrate on his wife alone.
Despite the advantages of having relations at midnight, many contemporary authorities suggest that a couple not hold to this as a binding rule. If a couple have already begun thinking of sex, they should not be forced to wait until midnight to fulfill their desires.
He should not be excessively lightheaded, - Previously (Chapter 2, Halachah 7), the Rambam cited a mishnah (Avot 3:16) which links lightheadedness and immorality.
nor should he talk obscene nonsense even in intimate conversation with his wife. - Though a man should talk to his wife to prepare her for intimacy, he must be careful of what he says. Note the comments of VaYikra Rabbah 24:7.
"And your camp shall be holy, that He see no lewd things in you" (Deuteronomy 23:15). The latter refers to unseemly speech. Rav Shmuel bar Nachman said: Lewd speech is obscenity.
Behold, the prophet has stated (Amos 4:13): "And He tells over to a man what he has spoken." [On this verse,] our Sages - Chagigah 5b
commented: A person will have to account - when being judged in the afterworld...
for even the light conversation that he has with his wife. - for every aspect of a man's behavior is significant.
[At the time of relations,] they should not be drunk, - For intimate relations to be a meaningful act, each of the partners must have all his faculties at his command.
As mentioned in the following halachah, a proper attitude toward intimate relations will cause one to father children who are refined and attractive. The converse is also true. If parents engage in intimate relations in a coarse manner or if there is friction and lack of harmony between them, the children born of their union will have undesirable character traits.
In particular, Nedarim 20b describes ten situations in which relations are forbidden and states that the children born of such unions are endowed with extremely negative tendencies. One of the undesirable states at the time of relations is drunkenness. See also the following halachah and Hilchot Issurei Bi'ah 21:12.
nor lackadaisical, - People should not engage in relations except when motivated by desire (preferably a holy desire as explained in Chapter 3). For this reason, as mentioned below, a husband should spend time arousing his wife's desires.
nor tense - Some manuscripts have atzubim- "depressed" - instead. Neither state of mind conforms to the attitude desired by the Torah as mentioned below.
[neither both of them,] or [even] one of them. - The act of intimacy should be a true union between man and wife. Therefore, the partners must work on developing a single state of mind.
She should not be asleep, nor should the man take her by force, - These two situations are also included among the ten prohibited relations mentioned in Nedarim 20b.
against her will. - The Avodat HaMelech states that this statement also implies that one should not compel his wife to agree to intimate relations. See Eiruvin 100b.
Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, - Chagigah 5b describes how the Sage, Rav, would abandon all formalities and inspire an atmosphere of relaxed happiness before intimacy. (Note the description of Rav in Chapter 2, Halachah 4.)
so that she be relaxed. - Iggeret HaKodesh states:
You should motivate her with words that move her heart and settle her mind and make her happy so that your mind will be fused with hers, and your intent with her intent.
You should say some things that arouse her desire, feelings of connection, love, will, and romance, and others which lead her to the fear of God, piety, and modesty.
He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately. - The commentaries note that the Rambam's statements are based on the following passage from Nedarim 20b:
They asked Ima Shalom (the wife of Rabbi Eliezer): "Why are your children so attractive?"
She replied to them: "He only engages in relations with me... at midnight. During intimacy, he uncovers a handbreadth and covers a handbreadth (i.e., engages in intimacy modestly) and it appears that a demon is pressuring him" (i.e., he would withdraw after completing the act of intimacy).
Commentary Halacha 5
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, - in addition to these spiritual and ethical benefits,...
if he has children, - The Rambam does not promise that children will be conceived. However, if conception takes place,...
they - the offspring
will be handsome - Note the passage from Nedarim quoted in the previous halachah.
and modest, worthy of wisdom and piety. - Iggeret HaKodesh states:
When a person joins together with his wife while his thoughts cleave to the spiritual realms, those thoughts draw down a sublime light which rests on that drop of semen... Thus, that drop of semen is always connected to that shining light.
This is the mystic secret implied in [God's words to the prophet, Jeremiah, (1:5)]: "Before I formed you in the womb, I knew you;" i.e., He had already established a connection of shining light with the sperm [from which] that Tzaddik [was conceived] at the time of [his parents'] union.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness - The latter phrase is borrowed, out of context, from Isaiah 9:1.
will have children like those people. - The effect of improper intimate behavior on offspring is mentioned in Nedarim 20b and Eruvin 100b. Note our comments in the previous halachah. See, too, Hilchot Issurei Bi'ah 21:12.
Commentary Halacha 6
Torah Sages conduct themselves with exceptional modesty. - With this statement, the Rambam establishes a connection with the previous halachah and sets the motif for what follows. Modesty is not simply a matter of dress, (this is discussed in halachah 9), but rather, an awareness of God which causes a person to cover head and body out of respect for the Divine Presence. The Rambam expands upon this concept in the Guide for the Perplexed (Vol. III, Chapter 52):
He is constantly with us, observing us, as [Jeremiah 23:24] proclaims: 'Can a man hide himself in the secret places and I not see him,' says God." Understand this well.
Know that when perfect men comprehend this, they achieve such humility, such awe and fear of God and a sense of shame before Him... that their private behavior with their wives and in latrines is like their public conduct with other people.
Know that they have forbidden a man to walk with an erect carriage, because: "the entire world is filled with His glory" (Isaiah 6:3)... We are always in His presence... Thus, the greatest among the Sages found it difficult to bare their heads because the Divine Presence constantly hovers over man.
They do not demean themselves and do not bare their heads, - Kiddushin 30a relates that Rabbi Chiya bar Abba once saw Rabbi Yehoshua ben Levi taking his son to school while wearing a makeshift hat. When Rabbi Chiya asked him the reason he was wearing such a head-covering, he explained that he was forced to leave his home in a hurry and was not able to arrange his turban. Nevertheless, he found it preferable to wear even a makeshift head-covering, rather than go out bareheaded.
Kiddushin 31a quotes Rav Huna, the son of Rav Yeshoshua, as explaining that he would not walk four cubits bareheaded out of respect for "the Divine Presence which is above my head." (See also Zohar, Vol. III, p. 245b.) Similarly, Shabbat 156b relates that an astrologer told Rav Nachman bar Yitzchak's mother that he was destined to be a thief. From his earliest childhood, she trained him to avoid this fate. She would constantly tell him to cover his head "so that the fear of God will be upon you."
or their bodies. - The Mishnah Berurah (2:1) lays down the following general rule: Any portion of our bodies which is usually covered should not be revealed unless there is a specific reason for doing so.
Modesty, as understood in the present context, results from the awareness of the Divine Presence. The ordinary man experiences such awareness while at prayer when "he is as if standing before the Divine Presence" (Hilchot Tefilah 4:16) and then he is required not to bare his head (ibid. 5:5) or various parts of his body; e.g., his chest (ibid. 4:7) and his feet (ibid. 5:5). As emphasized in Chapter 3, Halachah 3, a wise man should try to be conscious of the Divine Presence at all times and places. As a result, he will constantly be modest.
Though in Talmudic times and in the Rambam's era, personal modesty and covering one's head were considered the signs of a Sage (Kiddushin 8a) and a unique and special merit (Shabbat 118b), at present, both practices have been accepted as ordinary behavior for all observant Jews.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. - Tamid 27b quotes Rav as giving his son the following advice: "Sit and reveal yourself. Cover yourself and stand."
He should not wipe himself clean with the right hand. - Since the right hand is used to tie Tefillin (Berachot 62a) and is given priority over the left hand regarding service in the Temple (Zevachim 24a), the installation ceremony of priests (Leviticus 8:23), and other ritual manners, it is not proper that it be used for this function.
Many authorities maintain that this restriction only applies when one is cleaning oneself with one's hand alone, but not when one uses toilet paper.
He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. - Berachot 62b derives this law from I Samuel 24:3's description of the behavior of King Saul. Though it is forbidden to delay relieving oneself (Hilchot Ma'achalot Asurot 17:31), our Sages did not give this prohibition precedence over the dictates of modesty (Shulchan Aruch HaRav 3:11).
If - no latrine is available and
he [must] relieve himself - These restrictions only apply to defecation. The Sages feared that refraining from urination might be damaging (Bechorot 44b).
behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. - I.e., even though an observer might see that he is squatting and thus, conclude that he is defecating, since the fence covers his lower body, there is no difficulty (Berachot 62a).
If he [must] relieve himself in an open area, - where such a barrier is not available
he should be far enough off so that no one can see him baring himself. - i.e., though the ultimate reason for modesty is the awareness of God's presence, there also is a dimension of modesty which implies respect for one's fellow man and restraint in revealing one's body and bodily functions in his presence.
One should not speak while relieving himself, even if there is great need. - Berachot 62a states that "modesty and silence are appropriate for the latrine." Sanhedrin 19a states that women are allowed to speak in the latrine to prevent men from entering.
Just as he conducts himself with modesty while in the latrine by day, he should also do so at night. - Berachot, ibid. Since modesty is practiced out of an awareness of God's presence, there is no difference between day and night (The Guide to the Perplexed, Vol. III, Chapter 52).
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off - to avoid others seeing him (Berachot, ibid.).
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Hayom Yom:
Tuesday, 1 Tevet 5775 • 23 December 2014
"Today's Day"
Torah lessons: Chumash: Mikeitz, Revi'i with Rashi.
Tehillim: 1-9.
Tanya: Now these three garments (p. 13)...in these three garments (p. 15).
It is customary that one not davening with a minyan says the opening (p. 241) and closing (p. 245) b'rachot of Hallel even on days when "half Hallel"1 is said. In the concluding paragraph, yehal'lucha (p.245) omit the word "Al." All tefillin2 should be worn (then, later, taken off) before Musaf (p. 245), but the daily Torah lessons are studied after concluding the entire service.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. See instructions, Siddur p. 241.
2. See Menachem Av 19.
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Daily Thought:
Wash Your Clothes and Change
Who are you? Can you change who you are?
On the outside lie your thoughts, the words you speak, and the things you do. Those are the ways you dress yourself, your interface with the world.
On the inside lies a certain way of perceiving the world, and the emotions and feelings that flow out of that perception. Those are you yourself.
Real change can only come when that internal perception changes. But we are not masters over that place. We cannot command ourselves to perceive that which is beyond us, to feel differently than we feel, or to understand that which we cannot understand.
So here is a strategy that works: Just as we can wash our clothes and bathe our skin, so we can focus our thoughts, guide our words and clean up our act. Ignore, for the time being, that a messy storm rages within. Once scrubbed enough to let light pass through, eventually your inner self will awaken to that light.
This is what Moses told his people on their last day together: “The hidden things are up to G‑d. But the outer things are for us and our children forever, to do what needs to be done.”[Tanya, chapter 6. Hayom Yom, 5 Sivan.]
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Torah lessons: Chumash: Mikeitz, Revi'i with Rashi.
Tehillim: 1-9.
Tanya: Now these three garments (p. 13)...in these three garments (p. 15).
It is customary that one not davening with a minyan says the opening (p. 241) and closing (p. 245) b'rachot of Hallel even on days when "half Hallel"1 is said. In the concluding paragraph, yehal'lucha (p.245) omit the word "Al." All tefillin2 should be worn (then, later, taken off) before Musaf (p. 245), but the daily Torah lessons are studied after concluding the entire service.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. See instructions, Siddur p. 241.
2. See Menachem Av 19.
____________________________
Daily Thought:
Wash Your Clothes and Change
Who are you? Can you change who you are?
On the outside lie your thoughts, the words you speak, and the things you do. Those are the ways you dress yourself, your interface with the world.
On the inside lies a certain way of perceiving the world, and the emotions and feelings that flow out of that perception. Those are you yourself.
Real change can only come when that internal perception changes. But we are not masters over that place. We cannot command ourselves to perceive that which is beyond us, to feel differently than we feel, or to understand that which we cannot understand.
So here is a strategy that works: Just as we can wash our clothes and bathe our skin, so we can focus our thoughts, guide our words and clean up our act. Ignore, for the time being, that a messy storm rages within. Once scrubbed enough to let light pass through, eventually your inner self will awaken to that light.
This is what Moses told his people on their last day together: “The hidden things are up to G‑d. But the outer things are for us and our children forever, to do what needs to be done.”[Tanya, chapter 6. Hayom Yom, 5 Sivan.]
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