Chabad - Today in Judaism - TODAY IS: Thursday, 12 Kislev, 5775 • 4 December 2014

Chabad - Today in Judaism - TODAY IS: Thursday, 12 Kislev, 5775 • 4 December 2014
Today's Laws & Customs:
• Prayer for Rain 
In tonight’s evening prayers we insert the request for rain, “v’tein tal umatar,” in the amidah. We continue adding this request into the weekday prayers until the holiday of Passover.

Today in Jewish History:
• Yahrtzeit of R. Yosef Yitzchak Kazen (1998) 
Kislev 12 is the yahrtzeit (date of the passing) of Chabad.org's founding director Rabbi Yosef Yitzchak Kazen ("YYK", 1954-1998), widely acclaimed as the "father of the Jewish internet."
Links:
Tribute Section to YY Kazen
About YY Kazen
The Soul of Cyberspace
DAILY QUOTE:
A person must seek out a spiritual livelihood with all the intensity of his strength, just as he seeks a material livelihood...[Hayom Yom, Cheshvan 14]
DAILY STUDY:

CHITAS AND RAMBAM FOR TODAY:
Chumash: Vayishlach, 5th Portion Genesis 34:1-35:11 with Rashi
• Chapter 34
1. Dinah, the daughter of Leah, whom she had borne to Jacob, went out to look about among the daughters of the land. א. וַתֵּצֵא דִינָה בַּת לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לִרְאוֹת בִּבְנוֹת הָאָרֶץ:
the daughter of Leah: And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1]
בת לאה: ולא בת יעקב, אלא על שם יציאתה נקראת בת לאה, שאף היא יצאנית היתה, שנאמר (ל טז) ותצא לאה לקראתו (ועליה משלו המשל (יחזקאל טז מד) כאמה כבתה):
2. And Shechem the son of Hamor, the Hivvite, the prince of the land, saw her, and he took her, lay with her, and violated her. ב. וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ:
lay with her: in a natural way. — [from Gen. Rabbah 80:5]
וישכב אתה: כדרכה:
and violated her: Heb. וַיְעַנֶהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way. — [from Gen. Rabbah 80: 5]
ויענה: שלא כדרכה:
3. And his soul cleaved to Dinah the daughter of Jacob; he loved the girl and spoke to the girl's heart. ג. וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת יַעֲקֹב וַיֶּאֱהַב אֶת הַנַּעֲרָה וַיְדַבֵּר עַל לֵב הַנַּעֲרָה:
and spoke to the girl’s heart: [I.e. he spoke] seductive words,“Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.” - [from Gen. Rabbah 80:7]
על לב הנערה: דברים המתיישבין על הלב, ראי אביך בחלקת שדה קטנה כמה ממון בזבז, אני אשיאך ותקנה העיר וכל שדותיה: 
4. And Shechem spoke to his father Hamor saying, "Take this girl for me as a wife." ד. וַיֹּאמֶר שְׁכֶם אֶל חֲמוֹר אָבִיו לֵאמֹר קַח לִי אֶת הַיַּלְדָּה הַזֹּאת לְאִשָּׁה:
5. Jacob had heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Jacob kept silent until they came [home]. ה. וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד בֹּאָם:
6. And Hamor, the father of Shechem, went out to Jacob to speak with him. ו. וַיֵּצֵא חֲמוֹר אֲבִי שְׁכֶם אֶל יַעֲקֹב לְדַבֵּר אִתּוֹ:
7. And Jacob's sons had come from the field when they heard, and the men were grieved, and they burned fiercely, because he had committed a scandalous act in Israel, to lie with a daughter of Jacob, and such ought not to be done. ז. וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת בַּת יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה:
and such ought not to be done-: to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood. — [from Gen. Rabbah 80:7]
וכן לא יעשה: לענות את הבתולות, שהאומות גדרו עצמן מן העריות על ידי המבול:
8. And Hamor spoke with them, saying, "My son Shechem his soul has a liking for your daughter. Please give her to him for a wife. ח. וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה:
has a liking: He desires.
חשקה: חפצה: 
9. And intermarry with us; you shall give us your daughters, and you shall take our daughters for yourselves. ט. וְהִתְחַתְּנוּ אֹתָנוּ בְּנֹתֵיכֶם תִּתְּנוּ לָנוּ וְאֶת בְּנֹתֵינוּ תִּקְחוּ לָכֶם:
10. And you shall dwell with us, and the land shall be before you; remain, do business there and settle there." י. וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ:
11. And Shechem said to her father and to her brothers, "May I find favor in your eyes. Whatever you tell me I will give. יא. וַיֹּאמֶר שְׁכֶם אֶל אָבִיהָ וְאֶל אַחֶיהָ אֶמְצָא חֵן בְּעֵינֵיכֶם וַאֲשֶׁר תֹּאמְרוּ אֵלַי אֶתֵּן:
12. Impose upon me a large marriage settlement and gifts, and I will give as [much as] you ask of me, but give me the girl for a wife." יב. הַרְבּוּ עָלַי מְאֹד מֹהַר וּמַתָּן וְאֶתְּנָה כַּאֲשֶׁר תֹּאמְרוּ אֵלָי וּתְנוּ לִי אֶת הַנַּעֲרָ לְאִשָּׁה:
marriage settlement: Kethubah- [from Mechilta Mishpatim, Nezikin 17]
מהר: כתובה:
13. Thereupon, Jacob's sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah. יג. וַיַּעֲנוּ בְנֵי יַעֲקֹב אֶת שְׁכֶם וְאֶת חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם:
with cunning: Heb. בְּמִרְמָה, with cunning. — [from Targum Onkelos]
במרמה: בחכמה:
because [after all] he had defiled: Scripture states that this was not trickery because [after all] he had defiled their sister Dinah. — [from Gen. Rabbah 80:8]
אשר טמא: הכתוב אומר שלא היתה רמיה, שהרי טמא את דינה אחותם:
14. And they said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, for that is a disgrace to us. יד. וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה כִּי חֶרְפָּה הִוא לָנוּ:
for that is a disgrace to us: To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or“[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult.
חרפה הוא: שמץ פסול הוא אצלנו, הבא לחרף חבירו הוא אומר לו ערל אתה, או בן ערל. חרפה בכל מקום גדוף:
15. But with this, however, we will consent to you, if you will be like us, that every male will be circumcised. טו. אַךְ בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל זָכָר:
we will consent to you: Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵאֹתוּ הַכֹּהִנִים) ,“And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9).
נאות לכם: נתרצה לכם, לשון (מ"ב יב ט) ויאותו:
will be circumcised: Heb. לְהִמֹל, lit., to be circumcised. This is not in the active voice but in the passive.
להמול: להיות נמול, אינו לשון לפעול אלא לשון להפעל:
16. Then we will give you our daughters, and we will take your daughters for ourselves, and we will dwell with you and become one people. טז. וְנָתַנּוּ אֶת בְּנֹתֵינוּ לָכֶם וְאֶת בְּנֹתֵיכֶם נִקַּח לָנוּ וְיָשַׁבְנוּ אִתְּכֶם וְהָיִינוּ לְעַם אֶחָד:
Then we will give: Heb. וְנָתַנוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two“nuns,” [like] וְנָתַנְנוּ.
ונתנו: נו"ן שניה מודגשת, לפי שהיא משמשת במקום שתי נוני"ן ונתננו:
and we will take your daughters for ourselves: You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),]“We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised.
ואת בנותיכם נקח לנו: אתה מוצא בתנאי שאמר חמור ליעקב ובתשובת בני יעקב לחמור שתלו החשיבות בבני יעקב, ליקח בנות שכם את שיבחרו להם ובנותיהם יתנו להם לפי דעתם, דכתיב ונתנו את בנותינו, לפי דעתינו, ואת בנותיכם נקח לנו, ככל אשר נחפוץ. וכשדברו חמור ושכם בנו אל יושבי עירם הפכו הדברים (פסוק כא) את בנותם נקח לנו לנשים ואת בנותינו נתן להם, כדי לרצותם שיאותו להמול:   
17. But if you do not listen to us to be circumcised, we will take our daughter and go." יז. וְאִם לֹא תִשְׁמְעוּ אֵלֵינוּ לְהִמּוֹל וְלָקַחְנוּ אֶת בִּתֵּנוּ וְהָלָכְנוּ:
18. Their words pleased Hamor and Shechem, the son of Hamor. יח. וַיִּיטְבוּ דִבְרֵיהֶם בְּעֵינֵי חֲמוֹר וּבְעֵינֵי שְׁכֶם בֶּן חֲמוֹר:
19. And the young man did not delay to do the thing because he desired Jacob's daughter, and he was the most honored in all his father's household. יט. וְלֹא אֵחַר הַנַּעַר לַעֲשׂוֹת הַדָּבָר כִּי חָפֵץ בְּבַת יַעֲקֹב וְהוּא נִכְבָּד מִכֹּל בֵּית אָבִיו:
20. And Hamor and his son Shechem came to the gate of their city, and they spoke to the people of their city, saying, כ. וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל שַׁעַר עִירָם וַיְדַבְּרוּ אֶל אַנְשֵׁי עִירָם לֵאמֹר:
21. "These men are peaceful with us, and they will dwell in the land and do business there, and the land behold it is spacious enough for them. We will take their daughters for ourselves as wives, and we will give them our daughters. כא. הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם אִתָּנוּ וְיֵשְׁבוּ בָאָרֶץ וְיִסְחֲרוּ אֹתָהּ וְהָאָרֶץ הִנֵּה רַחֲבַת יָדַיִם לִפְנֵיהֶם אֶת בְּנֹתָם נִקַּח לָנוּ לְנָשִׁים וְאֶת בְּנֹתֵינוּ נִתֵּן לָהֶם:
These men are peaceful with us: Heb. שְׁלֵמִים. With peace and sincerity.
שלמים: בשלום ובלב שלם:
and the land-behold it is spacious enough: [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it.
והארץ הנה רחבת ידים: כאדם שידו רחבה וותרנית, כלומר לא תפסידו כלום, פרקמטיא הרבה באה לכאן ואין לה קונים:
22. However, [only] with this [condition] will the men consent to dwell with us, to become one people, by every male among us being circumcised, just as they are circumcised. כב. אַךְ בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כָּל זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים:
by…being circumcised: Heb. בְּהִמוֹל, by being circumcised.
בהמול: בהיות נמול:
23. Then shall not their cattle, their property, and all their beasts be ours? But let us consent to them, and they will dwell with us." כג. מִקְנֵהֶם וְקִנְיָנָם וְכָל בְּהֶמְתָּם הֲלוֹא לָנוּ הֵם אַךְ נֵאוֹתָה לָהֶם וְיֵשְׁבוּ אִתָּנוּ:
But let us consent to them: regarding this matter, and thereby, they will dwell with us.
אך נאותה להם: לדבר זה, ועל ידי כן ישבו אתנו:
24. And all those coming out of the gate of his city listened to Hamor and his son Shechem, and every male, all who went out of the gate of his city, became circumcised. כד. וַיִּשְׁמְעוּ אֶל חֲמוֹר וְאֶל שְׁכֶם בְּנוֹ כָּל יֹצְאֵי שַׁעַר עִירוֹ וַיִּמֹּלוּ כָּל זָכָר כָּל יֹצְאֵי שַׁעַר עִירוֹ:
25. Now it came to pass on the third day, when they were in pain, that Jacob's two sons, Simeon and Levi, Dinah's brothers, each took his sword, and they came upon the city with confidence, and they slew every male. כה. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ וַיָּבֹאוּ עַל הָעִיר בֶּטַח וַיַּהַרְגוּ כָּל זָכָר:
Jacob’s two sons: They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him. — [from Gen. Rabbah 80:10]
שני בני יעקב: בניו היו, ואף על פי כן נהגו עצמן שמעון ולוי, כשאר אנשים שאינם בניו, שלא נטלו עצה הימנו:
Dinah’s brothers: Since they risked their lives for her, they were called her brothers. — [from Gen. Rabbah 80:10]
אחי דינה: לפי שמסרו עצמן עליה נקראו אחיה:
with confidence: Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob).
בטח: שהיו כואבים. ומדרש אגדה בטוחים היו על כחו של זקן:
26. And Hamor and his son Shechem they slew with the edge of the sword, and they took Dinah out of Shechem's house and left. כו. וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ הָרְגוּ לְפִי חָרֶב וַיִּקְחוּ אֶת דִּינָה מִבֵּית שְׁכֶם וַיֵּצֵאוּ:
27. Jacob's sons came upon the slain and plundered the city that had defiled their sister. כז. בְּנֵי יַעֲקֹב בָּאוּ עַל הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם:
upon the slain: to strip the slain. [from Targum Onkelos]
על החללים: לפשט את החללים:
28. Their flocks and their cattle and their donkeys, and whatever was in the city and whatever was in the field they took. כח. אֶת צֹאנָם וְאֶת בְּקָרָם וְאֶת חֲמֹרֵיהֶם וְאֵת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה לָקָחוּ:
29. And all their wealth and all their infants and their wives they captured and plundered, and all that was in the house. כט. וְאֶת כָּל חֵילָם וְאֶת כָּל טַפָּם וְאֶת נְשֵׁיהֶם שָׁבוּ וַיָּבֹזּוּ וְאֵת כָּל אֲשֶׁר בַּבָּיִת:
And all their wealth: Heb. חֵילָם, their money, and similarly;“amassed this wealth (הַחַיִל) for me” (Deut. 8:17);“and Israel amasses wealth (חָיִל)” (Num. 24: 18);“and leave over their possessions (חֵילָם) to others” (Ps. 49:11).
חילם: ממונם וכן (דברים ח יז) עשה לי את החיל הזה, (במדבר כד יח) וישראל עושה חיל, (תהלים מט יא) ועזבו לאחרים חילם:
they captured: Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable. — [from Targum Onkelos]
שבו: לשון שביה [לפיכך טעמו מלרע]:
30. Thereupon, Jacob said to Simeon and to Levi, "You have troubled me, to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed." ל. וַיֹּאמֶר יַעֲקֹב אֶל שִׁמְעוֹן וְאֶל לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּישֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי:
You have troubled me: Heb. עִכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80: 12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen],“Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent.
עכרתם: לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה, מסורת היתה ביד כנענים שיפלו ביד בני יעקב, אלא שהיו אומרים (שמות כג ל) עד אשר תפרה ונחלת את הארץ, לפיכך היו שותקין:
few in number: few men.
מתי מספר: אנשים מועטים:
31. And they said, "Shall he make our sister like a harlot?" לא. וַיֹּאמְרוּ הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ:
like a harlot: Abandoned- [from Gen. Rabbah 80:12]
הכזונה: הפקר:
our sister: [Onkelos renders] יָת לַאֲחָתָנָא, our sister.
את אחותנו: ית אחתנא:
Chapter 35
1. And God said to Jacob, "Arise and go up to Beth el and abide there, and make there an altar to the God Who appeared to you when you fled from your brother Esau." א. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵית אֵל וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ בְּבָרְחֲךָ מִפְּנֵי עֵשָׂו אָחִיךָ:
Arise and go up: (Tanchuma Vayishlach 8) Since you tarried on the way, you were punished, and this trouble with your daughter has befallen you.
קום עלה: לפי שאחרת בדרך נענשת ובא לך זאת מבתך:
2. Thereupon Jacob said to his household and to all those who were with him, "Remove the deities of the foreign nations, which are in your midst, purify yourselves and change your clothes. ב. וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ וְאֶל כָּל אֲשֶׁר עִמּוֹ הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶם:
the foreign nations: That you have in your possession from the spoils of Shechem. — from Zohar, vol. 1, 173a]
הנכר: שיש בידכם משלל של שכם:
purify yourselves: from idolatry.
והטהרו: מעבודה זרה:
and change your clothes: Perhaps you have the clothing of idols in your possession. — [from Gen. Rabbah 81:3]
והחליפו שמלותיכם: שמא יש בידכם כסות של עבודה זרה:
3. And we will arise and go up to Beth el, and I will make an altar to the God Who answered me on the day of my distress, and was with me on the way that I went." ג. וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל וְאֶעֱשֶׂה שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי:
4. And they gave Jacob all the deities of the nations that were in their possession and the earrings that were in their ears, and Jacob hid them under the terebinth that was near Shechem. ד. וַיִּתְּנוּ אֶל יַעֲקֹב אֵת כָּל אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּיָדָם וְאֶת הַנְּזָמִים אֲשֶׁר בְּאָזְנֵיהֶם וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם שְׁכֶם:
under the terebinth: Heb. אֵלָה, a species of tree that bears no fruit.
האלה: מין אילן סרק:
near Shechem: Heb. עִם-שְׁכֶם, lit., with Shechem, [meaning] next to Shechem. — [from Targum Jonathan ben Uzziel]
עם שכם: אצל שכם:
5. Then they traveled, and the fear of God was upon the cities that were around them, so that they did not pursue Jacob's sons. ה. וַיִּסָּעוּ וַיְהִי | חִתַּת אֱלֹהִים עַל הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם וְלֹא רָדְפוּ אַחֲרֵי בְּנֵי יַעֲקֹב:
and the fear: terror.
חתת: פחד:
6. And Jacob came to Luz, which is in the land of Canaan that is Beth el he and all the people who were with him. ו. וַיָּבֹא יַעֲקֹב לוּזָה אֲשֶׁר בְּאֶרֶץ כְּנַעַן הִוא בֵּית אֵל הוּא וְכָל הָעָם אֲשֶׁר עִמּוֹ:
7. He built there an altar, and he called the place El Beth el, for there God had been revealed to him when he fled from before his brother Esau. ז. וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים בְּבָרְחוֹ מִפְּנֵי אָחִיו:
El Beth-el: Heb. בֵּית-אֵל אֵל, The Holy One, blessed be He, is in Beth-el (בְּבֵית-אֵל) the manifestation of His presence is in Beth-el. Some words lack the prefix “beth,” [meaning “in,”] like“Behold, he is in the house of (בֵּית) Machir, the son of Ammiel” (II Sam. 9:4), [Which is equivalent to] מָכִיר בְּבֵית [Also,]“in your father’s house (בֵּית אָבִי‏),” [equivalent to] בְּבֵית אָבִי‏ [from Targum Jonathan ben Uzziel]
אל בית אל: הקב"ה בבית אל גילוי שכינתו בבית אל. יש תיבה חסרה בי"ת המשמשת בראשה, כמו (ש"ב ט ד) הנה הוא בית מכיר בן עמיאל, כמו בבית מכיר, (להלן לח יא) בית אביך כמו בבית אביך:
had been revealed to him: Heb. נִגְלוּ, the plural form. In many places, the noun referring to godliness or mastership appears in the plural form, like“Joseph’s master (אִדוֹנֵי יוֹסֵף)” (Gen. 39:20),“if its owner (בְּעָלָיו) is with him” (Exod. 22:14), and it does not say בַּעִלוֹ. Likewise, אֱלָהוּת (godliness), an expression of judgment and lordship, is mentioned in the plural form, but none of the other names [of the Deity] are found in the plural form. — [from Sanh. 38b]
נגלו אליו הא-להים: במקומות הרבה יש שם אלהות ואדנות בלשון רבים, כמו (להלן לט כ) א-דני יוסף, (שמות כב יד) אם בעליו עמו, ולא נאמר בעלו, וכן אלהות שהוא לשון שופט ומרות נזכר בלשון רבים, אבל אחד מכל שאר השמות לא תמצא בלשון רבים:
8. And Deborah, Rebecca's nurse, died, and she was buried beneath Beth el, beneath the plain; so he named it Allon Bachuth. ח. וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת:
And Deborah…died: What connection does Deborah have with Jacob’s household? However, since Rebecca said to Jacob, “and I will send and take you from there” (above 27:45), [it was] Deborah [whom] she sent to him, to Padan-aram [to instruct him] to leave from there, and she died on the way. I learned this from the words of Rabbi Moshe Hadarshan. — [from Bereishith Rabbathi, p. 113]
ותמת דבורה: מה ענין דבורה בבית יעקב, אלא לפי שאמרה רבקה ליעקב (כז מה) ושלחתי ולקחתיך משם, שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך. מדברי רבי משה הדרשן למדתיה:
beneath Beth-el: The city was situated on a mountain, and she was buried at the foot of the mountain.
מתחת לבית אל: העיר יושבת בהר ונקברה ברגלי ההר:
beneath the plain: [Onkelos renders:] at the bottom of the plain, for there was a plain above, on the incline of the mountain, and the grave was below, and the plain of Beth-el was called Allon. The Aggadah [tells us that] he was informed there of another mourning, for he was told about his mother, who died (Gen. Rabbah 81:5), and Allon in Greek means“another.” For the following reason, the day of her death was concealed, viz. so that people should not curse the womb whence Esau had emerged. Therefore, neither did Scripture publicize it.
תחת האלון: בשפולי מישרא, שהיה מישור מלמעלה בשפוע ההר והקבורה מלמטה, ומישור של בית אל היו קורין לו אלון. ואגדה נתבשר שם באבל שני, שהוגד לו על אמו שמתה. ואלון בלשון יוני אחר. ולפי שהעלימו את יום מותה, שלא יקללו הבריות הכרס שיצא ממנו עשו, אף הכתוב לא פרסמו:
9. And God appeared again to Jacob when he came from Padan aram, and He blessed him. ט. וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ מִפַּדַּן אֲרָם וַיְבָרֶךְ אֹתוֹ:
again: The second time in this place: once when he went away and once when he returned.
עוד: פעם שני במקום הזה, אחד בלכתו ואחד בשובו:
and He blessed him: [with] the blessing of [the consolation bestowed upon] mourners. — [from Gen. Rabbah 82:3]
ויברך אתו: ברכת אבלים:
10. God said to him, "Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name." And He named him Israel. י. וַיֹּאמֶר לוֹ אֱלֹהִים שִׁמְךָ יַעֲקֹב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל:
Your name shall no longer be called Jacob: Heb. יַעִקֹב, an expression of a man who comes with stealth and guile (עָקְבָה), but [יִשְׂרָאֵל], a term denoting a prince (שַׂר) and a chief. — [from Zohar vol. 1, 1712, vol. 3, 45a, and Chullin 92a]
לא יקרא שמך עוד יעקב: לשון אדם הבא במארב ועקבה אלא לשון שר ונגיד:
11. And God said to him, "I am the Almighty God; be fruitful and multiply; a nation and a multitude of nations shall come into existence from you, and kings shall come forth from your loins. יא. וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ:
I am the Almighty God: Heb. שַׁדַּי. For I have the power (כְּדַי) to bless, because the blessings are Mine.
אני אל שדי: שאני כדאי לברך, שהברכות שלי:
be fruitful and multiply: [God bestowed this blessing upon Jacob] because Benjamin was not yet born, although (Rachel) was already pregnant with him.
פרה ורבה: על שם שעדיין לא נולד בנימין ואף על פי שכבר נתעברה ממנו:
a nation-: Benjamin. — [from Gen. Rabbah 82:4]
גוי: בנימין:
nations: Manasseh and Ephraim, who were destined to emanate from Joseph, and [were counted] in the number of the tribes. — [from Gen. Rabbah loc. cit.]
גוים: מנשה ואפרים שעתידים לצאת מיוסף, והם במנין השבטים:
and kings: Saul and Ishbosheth, who were of the tribe of Benjamin, who had not yet been born. (Abner interpreted this verse [in this sense] when he crowned Ishbosheth, and the tribes too interpreted it [in this sense] and became friendly again with Benjamin, as it is written: “No man from us shall give his daughter to Benjamin for a wife” (Jud. 21:1)-they retracted this and said,“Were he (Benjamin) not to be counted among the tribes, the Holy One, blessed be He, would not have said to Jacob, ‘and kings shall come forth from your loins.’”) [Old Rashi manuscript from Tanchuma Buber Vayishlach 29]
ומלכים: שאול ואיש בשת שהיו משבט בנימין, שעדיין לא נולד. (ופסוק זה דרשו אבנר כשהמליך איש בושת, ואף השבטים דרשוהו וקרבו בנימין, דכתיב (שופטים כא א) איש ממנו לא יתן את בתו לבנימין לאשה, וחזרו ואמרו אלמלא היה עולה מן השבטים לא היה הקב"ה אומר ליעקב ומלכים מחלציך יצאו:
a nation and a multitude of nations: This means that his children are destined to be like [the foreign] nations, according to the number of the nations, who are the seventy nations. Likewise, the entire Sanhedrin is [composed of] seventy [members. When Jacob and his household migrated to Egypt, they numbered seventy, as it is stated in Gen. 46:27]. Another explanation: This means that his sons are destined to offer up sacrifices at the time of the prohibition of the high places, just as the gentile nations [did] in the days of Elijah. — [Old Rashi manuscript from Gen. Rabbah 82:5]
גוי וקהל גוים: שגוים עתידים בניו להעשות כמנין הגוים שהם שבעים אומות, וכן כל הסנהדרין שבעים. דבר אחר שעתידים בניו להקריב איסור במות כגוים בימי אליהו):
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Daily Tehillim: Psalms Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
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Tanya: Kuntres Acharon, end of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
Thursday, 12 Kislev, 5775 • 4 December 2014
Kuntres Acharon, end of Essay 4
ומה שכתוב בעץ חיים ושער היחודים שעל ידי הכוונה נעשה לבוש נשמה
As to the statement in Etz Chayim1 (and in Shaar HaYichudim2) that through intention a Neshamah-garment is formed,
ועל ידי התורה: לבוש רוח דרוח דיצירה על ידי משנה, ורוח דנשמה דבריאה על ידי הגמרא
and through Torah study, a Ruach-of-Ruach garment of Yetzirah is formed through [the study of] Mishnah, which derives from Yetzirah, and a Ruach-of-Neshamah [garment] of Beriah [is formed] through Gemara, which derives from Beriah:
It would thus seem that Torah precipitates a garment of Ruach, which is a created being.
יש לומר דהיינו דוקא על ידי תורת האדם בעולם הזה, העולה למעלה
This can be understood as referring only to Torah studied by man in This World as it ascends above; it then becomes a garment of Ruach, since it derives from created man.
אבל התלמוד עצמו, שניתן בסיני, הוא בנשמה
But the Talmud itself that was given at Sinai, i.e., the Torah as it was given from above, is at the level of Neshamah, which is a degree of Divinity.
ולכן הוא מברר הרוח
Therefore it (the study of the Talmud) refines Ruach.
וכן במשנה דיצירה
So too with Mishnah of Yetzirah: as it was given from above at Sinai, it too is of the degree of Neshamah.
ואף אם תמצי לומר שגם הניתן מסיני הוא ברוח דבריאה יצירה
Even if it be suggested that even what was given from above at Sinai is at the level of Ruach of Beriah-Yetzirah,
Even so, it is not like an independent created entity, but rather like an emissary, who merely expresses the power of his principal.
הרי נודע שכל מלאך שהוא שליח מלמעלה, אזי נקרא בשם ה׳ ממש, השוכן בקרבו
it is known that every angel that is an emissary from above, is literally called at that time by the Name of G‑d, which then dwells within him.
מה שאין כן כשאינו שליח, יש לו שם אחר כפי עבודתו
However, when he is not a messenger, he has some other name according to his manner of service.
ואזי קורא: קדוש קדוש קדוש ה׳ כו׳
Then he proclaims,3 “Holy, holy, holy is G‑d...,”
כלומר ששם ה׳ מובדל ממנו
meaning that the Name of G‑d is separate from him, for the word kadosh (“holy”) implies separateness.
We thus see that it is entirely possible for a created being to be called by the name of actual Divinity.
וכן הוא ממש בבחינת התלבשות התלמוד בבחינת רוח דבריאה, והמשנה ברוח דיצירה
Exactly this is the case with the investment of the Talmud in the Ruach state of Beriah, and the Mishnah in the Ruach of Yetzirah, Ruach being a created being:
הם שלוחי ה׳, דהיינו כלים דנוקבא דאצילות
they are messengers of G‑d, meaning vessels of nukva (Malchut) of Atzilut;
החיצונים בתלמוד, והאמצעים במשנה
the external vessels in Talmud, and the intermediate vessels in Mishnah.
אשר המשנה והתלמוד שבהם נמשכים מיסוד אבא, המקבל מחכמה סתימאה דאריך אנפין, שבו מלובש אור אין סוף ברוך הוא
For the Mishnah and Talmud that are within them (i.e., within the Ruach of Beriah and Yetzirah) issue from Yesod of Abba (i.e., of Chochmah), which receives influence from Chochmah Stimaah of Arich Anpin (i.e., from Chochmah of Keter), in which is clothed the [infinite] Ein Sof-light.
ונמצא שאור אין סוף, הוא שם ה׳, שוכן ברוח דבריאה יצירה עשיה, במקרא ומשנה ותלמוד
The result is that the infinite light, namely the Name of G‑d, abides in the Ruach of Beriah, Yetzirah and Asiyah, in Scripture, Mishnah and Talmud.
וכשהאדם לומד, ממשיך אור אין סוף ברוך הוא בעולם הזה
And when a man studies [them], he draws forth the [infinite] Ein Sof-light into This World,
להיות נכלל ובטל באורו יתברך
so that it will be incorporated and nullified in the Divine light.
כי זה כל האדם
For this is all of man.4
The entire purpose of man’s creation is to make the world become nullified in G‑d’s light. And this is accomplished through Torah study.
וזאת היתה עבודת רבי שמעון בר יוחאי וכל התנאים ואמוראים בנגלה
This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraim who studied the revealed aspect of the Torah —
להמשיך אורו יתברך, ולברר בירורי נוגה
to call forth the Divine light within this world, and to effect the purifications of kelipat nogah,
כל משך זמן הגלות, דשלטא אילנא דטוב ורע
throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force of this world derives from kelipat nogah, which is composed of both good and evil;
כמו שכתוב: עת אשר שלט האדם באדם כו׳
as the verse states,5 “The time that [the evil] man dominates the man [of holiness].”
כי זהו תכלית ההשתלשלות
For this is the ultimate purpose of the chain of descent which brings the worlds into being —
שירד העלון למטה, ויהיה לו דירה בתחתונים
that the One Above descend, and that there be a dwelling for Him among the nethermost creatures,
כדי להעלותן, למהוי אחד באחד
in order to elevate them, so that there be “one in one” — that the “one” of the lower level of Unity (yichuda tata’ah) of the Worlds of Beriah, Yetzirah and Asiyah be similar to the “one” of the higher level of Unity (yichuda ila’ah).
מה שאין כן עבודת המלאכים, דחילו ורחימו שכליים, אינה בבחינת המשכה כלל וכלל, רק הסתלקות כו׳
In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G‑dliness [within the world] at all; rather it is a mode of departure alone..., for they are in a state of longing and self-nullification to G‑dliness.
The true intention of creation is that G‑dliness be drawn down below, not a state of departure.
ובזה יובן מה שנבראים מלאכים מאין ליש על ידי עסק התורה, אפילו שלא בכוונה
Thus we may understand how angels are created ex nihilo through the study of the Torah, even without proper intent,
שהוא בחינת רוח בלבד, שאינה אלקות כלל
when [such study] is only in a state of Ruach, which is not Divinity at all.
The intended state is Neshamah, which is Divinity. However, when the kavanah is lacking, and one’s study is merely at the level of Ruach, how are angels created ex nihilo, when such creation derives only from Divinity?
אלא לפי שאף על פי כן, שם ה׳ שוכן וכו׳
Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G‑d does dwell [within them].
As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission, because at that time G‑d abides within him. So, too, since G‑d abides within the words of the Torah, angels can be created ex nihilo.
ודי למבין
This will suffice for the understanding.
FOOTNOTES
1. Shaar 49, ch. 5.
2. Ch. 2.
3. Yeshayahu 6:3.
4. Kohelet 12:13.

5. Ibid. 8:9; see above, Iggeret HaKodesh, Epistle XXV.
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Rambam: 
Daily Mitzvah P174, N312, N313, N314 Sefer Hamitzvot
Today's Mitzvah
Thursday, 12 Kislev, 5775 • 4 December 2014
Positive Commandment 174
Obeying the High Court
"According to the Torah which they shall teach you..."—Deuteronomy 17:11.
We are commanded to obey the High Court (Sanhedrin) and heed all their decisions with regards to what is permitted or prohibited. This is true whether their decision is based on oral tradition, they arrived at their decision via extrapolation from the words of the Torah, or if the rule was issued in order to address a contemporary concern, i.e., the court saw the need to impose a certain law in order to safeguard a Torah law.
Obeying the High Court
Positive Commandment 174
Translated by Berel Bell
The 174th mitzvah is that we are commanded to obey the Beis Din HaGadol and act in accordance with all their instructions regarding what is prohibited and what is permitted. There is no difference whether it is something they received by Oral Tradition; derived using one of the principle of Torah extrapolation; decreed in order to correct some laxity or in response to some other situation where they found it appropriate and that it would strengthen Torah observance. We are required to obey all such directives and to act in accordance with their words, not to transgress them.
The source of this commandment is G‑d's statement1 (exalted be He), "You must keep the Torah as they interpret it for you [and follow the laws that they legislate for you]."
The Sifri says, "The verse, 'Follow the laws that they legislate for you' constitutes a positive commandment."
The details of this mitzvah are explained in the end of tractate Sanhedrin.2
FOOTNOTES
1.Deut. 17:11.
2.87a.

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Negative Commandment 312
Disobeying Torah Authorities
"You shall not deviate from that which they shall tell you"—Deuteronomy 17:11.
We are forbidden to dispute the rulings of the sages who are the transmitters of the Oral Tradition and to deviate from their rulings with all that pertains to Torah law.
Disobeying Torah Authorities
Negative Commandment 312
Translated by Berel Bell
The 312th prohibition is that we are forbidden from disagreeing with the Sages who pass down the Oral Tradition (may they rest in peace), or from deviating from any of their instructions in Torah matters.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not stray from the word that they declare to you."
The Sifri says, "The verse, 'Do not stray...' constitutes a prohibition."
One who violates this prohibition, i.e. a zaken mam're, is executed by strangulation if all the conditions described in the end of Sanhedrin2 are fulfilled. The details of this mitzvah are explained there.
FOOTNOTES
1.Deut. 17:11.
2.86b.

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Negative Commandment 313
Adding to the Torah
"You shall not add to it"—Deuteronomy 13:1.
We are forbidden to add anything to the Torah—both the Written and Oral Laws.
Adding to the Torah
Negative Commandment 313
Translated by Berel Bell
The 313th prohibition is that we are forbidden from adding on to either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not add to it."
Our Sages say in many places,2 "He transgresses the prohibition, 'Do not add to it,' " or "You transgressed the prohibition, 'Do not add to it.' "
FOOTNOTES
1.Ibid., 13:1.
2.Rosh HaShanah 28b, et. al. The Rambam apparently quotes these passages to prove that this verse serves as an actual prohibition.
________________________________________
Negative Commandment 314
Subtracting from the Torah
"You shall not subtract from it"—Deuteronomy 13:1.
We are forbidden to subtract anything from the Torah—both the Written and Oral Laws.
Subtracting from the Torah
Negative Commandment 314
Translated by Berel Bell
The 314th prohibition is that we are forbidden from subtracting from either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement,1 "Do not subtract from it."
Our Sages say in many places,2 "He transgresses the prohibition, 'Do not subtract from it,' " or "You transgressed the prohibition, 'Do not subtract from it.' "
FOOTNOTES
1.Ibid.
2.See footnote to N313 above.

________________________________________

Rambam:

• 1 Chapter a Day: Melachim uMilchamot - Chapter 2
Melachim uMilchamot - Chapter 2
Halacha 1
The king must be treated with great honor. We must implant awe and fear of him in the hearts of all men. The command Deuteronomy 17:15: 'Appoint a king' implies the obligation to be in awe of him.
We may not ride on his horse, nor sit on his throne, use his scepter, wear his crown, or use any of his utensils. When he dies, they should all be burned before his bier.
Similarly, only another king is allowed to make use of his servants, maids, and attendants. Accordingly, Avishag was permitted to Solomon, but prohibited to Adoniyahu.
Halacha 2
However, a king's wife is forbidden to share intimacy with another person forever. Even another king may not marry a king's widow or divorced exwife.
Halacha 3
It is forbidden to observe him while he is naked, while he is having his hair cut, while he is in the baths, or while he is drying himself afterwards.
He may not perform chalitzah, for concerning that ritual, it is said Deuteronomy 25:9: 'And she shall spit before him.' This would be disrespectful to the king.
Even if he desires to perform this mitzvah, he is not given the opportunity because a king's honor must be preserved even though he is willing to forgo it.
Since he is not allowed to perform chalitzah, he is not eligible to participate in yibbum. Similarly, in the event of his death, since it is forbidden to initiate yibbum with his wife, chalitzah is also not performed for her. Rather, she must remain in her state of attachment forever.
Halacha 4
Even if one of his close relatives dies, he may not leave his palace. When he is served the meal of comfort, the entire nation should sit on the ground and he should sit on a low couch.
If he enters the Temple courtyard, and he is of David's descendents, he may sit. For the only ones who may sit in the Temple Courtyard are kings of the Davidic dynasty, as II Samuel 7:18 states: 'And David sat before God.'
Halacha 5
A king should have his hair cut every day. He should dress and adorn himself in attractive and impressive garments, as Isaiah 33:17 states: 'Your eyes shall behold the king in his beauty.'
He sits on his throne in his palace and has a crown placed on his head.
When he desires, the nation must present themselves before him. They should stand before him and prostrate themselves to the ground. Even a prophet must stand before the king and prostrate himself on the ground, as I Kings 1:23 states: 'Behold, Nathan, the prophet came before the king and prostrated himself before the king.'
However, a High Priest need not come before the king unless he the High Priest desires to do so. The High Priest need not stand before the king. Rather, the king stands before the High Priest, as Numbers 27:21 states: 'And he shall stand before Elazar, the priest.'
Nevertheless, it is a mitzvah for the High Priest to honor the king by having him seated and standing in his presence when he visits him. The king should only stand before him when he consults the Urim and Tumim.
Similarly, it is a mitzvah for the king to honor students of Torah when they enter his presence. He should stand before the Sanhedrin and the Sages of Israel and seat them at his side.
Jehosephat, King of Judah would follow this practice. Whenever even a student of a Torah scholar would come to him, he would rise from his throne and kiss him and address him as 'My teacher and master.'
When does the above apply? When the king is alone in his palace. Then, in private, before his servants, he should behave in this fashion. However, in public, before the people at large, he should not conduct himself in this manner. He should not stand before anyone. He should not speak gently and should address a person using his name alone in order that the awe of him will be implanted in everyone's hearts.
Halacha 6
Just as the Torah has granted him great honor and obligated everyone to revere him; so, too, has it commanded him to be lowly and empty at heart, as Psalms 109:22 states: 'My heart is a void within me.' Nor should he treat Israel with overbearing haughtiness. For Deuteronomy 17:20 describes how 'he should not lift up his heart above his brothers.'
He should be gracious and merciful to the small and the great, involving himself in their good and welfare. He should protect the honor of even the humblest of men.
When he speaks to the people as a community, he should speak gently, as I Chronicles 28:2 states 'Listen my brothers and my people....' Similarly, I Kings 12:7 states 'If today, you will be a servant to these people....'
He should always conduct himself with great humility. There is none greater than Moses, our teacher. Yet, he said Exodus 16:8: 'What are we? Your complaints are not against us.' He should bear the nation's difficulties, burdens, complaints, and anger as a nurse carries an infant.
Psalms 78:71 refers to a king as a shepherd: 'to pasture, Jacob, His nation.' The prophets have described the behavior of a shepherd (Isaiah 40:11): 'He shall pasture His flock like a shepherd, He shall gather the lambs with His arm and carry them in His bosom."
____________________________
Rambam:
• 3 Chapters a Day:  Mamrim Mamrim - Chapter 1, Mamrim Mamrim - Chapter 2, Mamrim Mamrim - Chapter 3
Mamrim - Chapter 1
Hilchot Mamrim
The Laws of the Rebellious Ones
They include nine mitzvot: three positive commandments and six negative commandments:
They are:
1. To follow the directives given by the Supreme Sanhedrin;
2. Not to deviate from their words;
3. Not to add to the Torah, neither to the mitzvot of the Written Law, nor to their explanation which was transmitted by the Oral Tradition;
4. Not to detract from the mitzvot;
5. Not to curse one's father or mother;
6. Not to strike one's father or mother;
7. To honor one's father and mother;
8. To fear one's father and mother;
9. For a son not to rebel against his father's and mother's instruction.
These mitzvot are explained in the coming chapters.
Halacha 1
The Supreme Sanhedrin in Jerusalem are the essence of the Oral Law. They are the pillars of instruction from whom statutes and judgments issue forth for the entire Jewish people. Concerning them, the Torah promises Deuteronomy 17:11: "You shall do according to the laws which they shall instruct you...." This is a positive commandment.
Whoever believes in Moses and in his Torah is obligated to make all of his religious acts dependent on this court and to rely on them.
Halacha 2
Any person who does not carry out their directives transgresses a negative commandment, as Ibid. continues: "Do not deviate from any of the statements they relate to you, neither right nor left."
Lashes are not given for the violation of this prohibition, because it also serves as a warning for a transgression punishable by execution by the court. For when a sage rebels against the words of the court, he should be executed by strangulation, as the following verse states: "A person who will act deliberately...."
We are obligated to heed their words whether they:
a) learned them from the Oral Tradition, i.e., the Oral Law,
b) derived them on the basis of their own knowledge through one of the attributes of Biblical exegesis and it appeared to them that this is the correct interpretation of the matter,
c) instituted the matter as a safeguard for the Torah, as was necessary at a specific time. These are the decrees, edicts, and customs instituted by the Sages.
It is a positive commandment to heed the court with regard to each of these three matters. A person who transgresses any of these types of directives transgresses a negative commandment. This is derived from the continuation of the above verse in the following manner: "According to the laws which they shall instruct you" - this refers to the edicts, decrees, and customs which they instruct people at large to observe to strengthen the faith and perfect the world. "According to the judgment which they relate" - this refers to the matters which they derive through logical analysis employing one of the methods of Biblical exegesis. "From all things that they will tell you" - This refers to the tradition which they received one person from another.
Halacha 3
There can never be any difference of opinion with regard to matters received through the Oral Tradition. Whenever there arises a difference of opinion with regard to a matter that shows that it was not received in the tradition from Moses our teacher.
The following principles apply with regard to matters derived through logical analysis. If the entire body of the Supreme Sanhedrin agrees with regard to them, their consent is binding. If there is a difference of opinion, we follow the majority and decide the matter according to the majority. Similarly, with regard to the decrees, edicts, and customs, if a portion of the judges perceived that it was necessary to issue a decree, institute an edict, or establish a custom for the people, and a portion perceived that it is not appropriate to issue this decree, institute this edict, or establish this custom, the judges should debate the matter back and forth. Afterwards, a vote is called, and we follow the majority and execute the matter according to the decision of the majority.
Halacha 4
When the Supreme Sanhedrin was in session, there was never any prolonged differences of opinion among the Jewish people. Instead, if a doubt arose in a Jew's mind over any law, he would inquire of the court in his city. If not, the questioner and that court - or its agents - ascend to Jerusalem and ask the court which holds sessions on the Temple Mount. If they know, they will reply to him, if they do not know, everyone comes to the court that holds sessions at the entrance to the Temple Courtyard. If they know, they will reply to him, if they do not know, everyone comes to the Chamber of Hewn Stone, to the Supreme Sanhedrin, and presents the question. If the matter that was unresolved by all the others was known to the Supreme Sanhedrin - either as part of the Oral Tradition or because of its derivation through the principles of exegesis - they relate the decision immediately. If, however, the decision was unclear to the Supreme Sanhedrin, they deliberate about the matter at that time and debate it back and forth until they reach a uniform decision, or until a vote is taken. In such a situation, they follow the majority and then tell all the questioners: "This is the halachah." The questioners then all depart.
After the Supreme Sanhedrin was nullified, differences of opinion multiplied among the Jewish people. One would rule an article is impure and support his ruling with a rationale and another would rule that it is pure and support his ruling with a rationale. This one would rule an article is forbidden and this would rule that it is permitted.
Halacha 5
The following rules apply when there are two sages or two courts that have differing opinions in an age when there was no Supreme Sanhedrin or during the time when the Supreme Sanhedrin was still undecided concerning the matter - whether in one age or in two different ages - one rules that an article is pure and one rules that it is impure, one forbids an article's use and one permits it. If one does not know in which direction the law tends, should the matter involve a question of Scriptural Law, follow the more severe opinion. If it involve a question of Rabbinic Law, follow the more lenient opinion.
Mamrim - Chapter 2
Halacha 1
When, using one of the principles of exegesis, the Supreme Sanhedrin derived a law through their perception of the matter and adjudicated a case accordingly, and afterwards, another court arose and they perceived another rationale on which basis, they would revoke the previous ruling, they may revoke it and rule according to their perception. This is reflected by Deuteronomy 17:9: "To the judge who will be in that age." This indicates that a person is obligated to follow only the court in his own generation.
Halacha 2
The following rules apply when a court issued a decree, instituted an edict, or established a custom and this practice spread throughout the Jewish people and another court arose and sought to nullify the original order and eliminate the original edict, decree, or custom. The later court does not have this authority unless it surpasses the original court in wisdom and in its number of adherents. If it surpasses the original court in wisdom, but not in the number of adherents, or in the number of adherents, but not in wisdom, it cannot nullify its statements. Even if the rationale for which the original court instituted the decree or the edict is nullified, the later court does not have the authority to negate their statements unless they are greater.
How is it possible that the later court will surpass the original court in number? For every Supreme Sanhedrin consists of 71 judges. The intent is the number of sages in the generation who consent and accept the matter stated by the Supreme Sanhedrin without opposing it.
Halacha 3
When does the above apply? With regard to matters that were not forbidden to create a safeguard for the words of the Torah, but rather resemble other Torah laws. A different principle applies, by contrast, with regard to matters which the court sought necessary to issue a decree and create a prohibition as a safeguard. If the prohibition spread throughout the Jewish people, another Supreme Sanhedrin does not have the authority to uproot the decree and grant license even if it was of greater stature than the original court.
Halacha 4
A court may, however, suspend the application of such decrees temporarily, even if it is of lesser stature than the original court. The rationale is that these decrees should not be considered as more severe than the words of the Torah itself, and any court has the authority to abrogate the words of the Torah as a temporary measure.
What is implied? If a court sees that it is necessary to strengthen the faith and create a safeguard so that the people will not violate Torah law, they may apply beatings and punishments that are not sanctioned by Torah. They may not, however, establish the matter for posterity and say that this is the halachah.
Similarly, if they saw that temporarily it was necessary to nullify a positive commandment or violate a negative commandment in order to bring people at large back to the Jewish faith or to prevent many Jews from transgressing in other matters, they may do what is necessary at that time. To explain by analogy: Just like a doctor may amputate a person's hand or foot so that the person as a whole will live; so, too, at times, the court may rule to temporarily violate some of the commandments so that they will later keep all of them. In this vein, the Sages of the previous generations said: "Desecrate one Sabbath for a person's sake so that he will keep many Sabbaths."
Halacha 5
When a court sees it necessary to issue a decree, institute an edict, or establish a custom, they must first contemplate the matter and see whether or not the majority of the community can uphold the practice. We never issue a decree on the community unless the majority of the community can uphold the practice.
Halacha 6
If a court issued a decree, thinking that the majority of the community could uphold it and after the decree was issued, the majority of the community raised contentions and the practice did not spread throughout the majority of the community, the decree is nullified. The court cannot compel the people to accept it.
Halacha 7
Sages issued a decree and thought that it spread among the entire Jewish people and the situation remained unchanged for many years. After a long duration of time, another court arose and checked throughout the Jewish community and saw that the observance of this decree had not spread throughout the Jewish community, it has the authority to negate the decree even if it is of lesser stature than the original court in wisdom and in number of adherents.
Halacha 8
Whenever a court releases two decrees, it should not rush to release a third decree.
Halacha 9
A court has the authority to issue a decree and forbid something which is permitted and have its decree perpetuated for generations to come. Similarly, it has the authority - as a temporary measure - to release the Torah's prohibitions. What then is the meaning of the Scriptural prohibitions Deuteronomy 13:1: "Do not add to it and do not detract from it"?
The intent is that they do not have the authority to add to the words of the Torah or to detract from them, establishing a matter forever as part of Scriptural Law. This applies both to the Written Law and the Oral Law.
What is implied? The Torah states Exodus 23:19: "Do not cook a kid in its mother's milk." According to the Oral Tradition, we learned that the Torah forbade both the cooking and eating of milk and meat, whether the meat of a domesticated animal or the meat of a wild beast. The meat of fowl, by contrast, is permitted to be cooked in milk according to Scriptural Law. Now if a court will come and permit partaking of the meat of a wild animal cooked in milk, it is detracting from the Torah. And if it forbids the meat of fowl cooked in milk saying that this is included in "the kid" forbidden by the Scriptural Law, it is adding to the Torah.
If, however, the court says: "The meat of fowl cooked in milk is permitted according to Scriptural Law. We, however, are prohibiting it and publicizing the prohibition as a decree, lest the matter lead to a detriment and people say: 'Eating the meat of fowl cooked in meat is permitted, because it is not explicitly forbidden by the Torah. Similarly, the meat of a wild animal cooked in milk is permitted, because it is also not explicitly forbidden.' "And another may come and say: 'Even the meat of a domesticated animal cooked in milk is permitted with the exception of a goat.' And another will come and say: 'Even the meat of a goat is permitted when cooked in the milk of a cow or a sheep. For the verse mentions only "its mother," i.e., an animal from the same species.' And still another will come and say: 'Even the meat of a goat is permitted when cooked in goat's milk as long the milk is not from the kid's mother, for the verse says: "its mother."' For these reasons, we will forbid all meat cooked in milk, even meat from fowl."
Such an approach is not adding to the Torah. Instead, it is creating safeguards for the Torah. Similar concepts apply in all analogous situations.
Mamrim - Chapter 3
Halacha 1
A person who does not acknowledge validity of the Oral Law is not the rebellious elder mentioned in the Torah. Instead, he is one of the heretics and he should be put to death by any person.
Halacha 2
Since it has become known that such a person denies the Oral Law, he may be pushed into a pit and may not be helped out. He is like all the rest of the heretics who say that the Torah is not Divine in origin, those who inform on their fellow Jews, and the apostates. All of these are not considered as members of the Jewish people. There is no need for witnesses, a warning, or judges for them to be executed. Instead, whoever kills them performs a great mitzvah and removes an obstacle from people at large.
Halacha 3
To whom does the above apply? To a person who denied the Oral Law consciously, according to his perception of things. He follows after his frivolous thoughts and his capricious heart and denies the Oral Law first, as did Tzadok and Beitus and those who erred in following them.
The children of these errant people and their grandchildren whose parents led them away and they were born among these Karaities and raised according to their conception, they are considered as a children captured and raised by them. Such a child may not be eager to follow the path of mitzvot, for it is as if he was compelled not to. Even if later, he hears that he is Jewish and saw Jews and their faith, he is still considered as one who was compelled against observance, for he was raised according to their mistaken path. This applies to those who we mentioned who follow the erroneous Karaite path of their ancestors. Therefore it is appropriate to motivate them to repent and draw them to the power of the Torah with words of peace.
Halacha 4
The "rebellious elder" mentioned in the Torah, by contrast, is one of the sages of Israel who has received the tradition from previous sages and who analyzes and issues ruling with regard to the words of Torah as do all the sages of Israel. His rebellion involves an instance when he has a difference of opinion in one of the Torah's laws with the Supreme Sanhedrin and did not accept their views, but instead issued a ruling to act in a different manner. The Torah decreed that he should be executed. He should confess his sin before being executed so that he will be granted a portion in the world to come.
Even though he analyzes and they analyze; he received the tradition and they received the tradition, the Torah granted them deference. Even if the court desires to forgo their honor and allow him to live, they are not allowed so that differences of opinion will not arise within Israel.
Halacha 5
A "rebellious elder" is not liable for execution unless he is a sage, erudite enough to issue halachic judgments who has received semichah from the Sanhedrin and who differs with that court with regard to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or with regard to tefillin. He must direct others to act according to his ruling or act according to his ruling himself, and differ with the Sanhedrin while they hold session in the Chamber of Hewn Stone.
When, by contrast, a student who has not attained a level of erudition that enables him to issue halachic rulings, but, nevertheless, issues a ruling, he is not liable. This is derived from Deuteronomy 17:8 which states: "If a matter of judgment exceeds your grasp...." Implied is that the passage concerns only a scholar who is unable to grasp something which is exceedingly difficult to comprehend.
Halacha 6
If he found the Supreme Sanhedrin outside their place and rebelled against their ruling, he is not liable. This is derived from ibid.:8 which states: "And you shall arise and ascend to that place," implied is that the place is the cause for capital punishment.
All of the individuals mentioned above who are not executed and anyone who acts in a similar manner, although they are not liable for execution, the Supreme Sanhedrin should place them under a ban of ostracism, separate them from the community, subject them to corporal punishment, and prevent them from teaching their interpretation of the matter.
Halacha 8
How is the law applying to a rebellious elder adjudicated? When a matter is undecided because of its difficulty and a sage who is erudite enough to issue rulings whether with regard to a matter which he arrived at through his own reasoning or which he received from his teachers. He and the sages who differ with him ascend to Jerusalem and come to the court which holds sessions at the entrance to the Temple Mount.
The court tells them: "This is the law." If the elder listens and accepts the ruling, it is desirable. If not, they all go to the court which holds sessions at the entrance to the Temple Courtyard. They also say: "This is the law." If the elder listens and accepts the ruling, they go their ways. If not, they all go to the Supreme Sanhedrin in the Chamber of Hewn Stone from which the Torah emanates to the entire Jewish people, as Deuteronomy 17:10 states: "From that place which God has chosen." The Supreme Sanhedrin tell them: "This is the law" and the all depart.
If the elder returns to his city and continues to interpret the law as he did previously and teaches this interpretation to others, he is not liable. If he gave a directive for action or acted according to his conception himself, he is liable for execution. There is no need for a warning. Even if he offers a rationale to explain his conduct, we do not heed him. Instead, once witnesses come and testify that he acted according to his own directive or that he directed others to perform a deed, we sentence him to death in his local court. We take hold of him and bring him from that place to Jerusalem. For we do not execute him in the presence of his local court, nor in the presence of the Supreme Sanhedrin who left Jerusalem, but instead, bring him to the Supreme Sanhedrin in Jerusalem. Until the next pilgrimage festival, he is kept under watch. During the pilgrimage festival, he is executed by strangulation, as implied by ibid.:13: "And all Israel shall hear and become fearful." This indicates that his execution must be announced.
There are four transgressors whose execution must be announced publicly: a rebellious elder, lying witnesses, a person who entices others to worship idols, and a wayward and rebellious son. For with regard to all of them, the Torah states: "so that they will hear and become afraid."
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Hayom Yom:
Thursday, 12 Kislev, 5775 • 4 December 2014

"Today's Day"
Thursday, Kislev 12, 5704
Torah lessons: Chumash: Vayishlach, Chamishi with Rashi.
Tehillim: 66-68.
Tanya: As to the (p. 615)...suffice for the knowing. (p. 617).
Baruch shepetarani1 (Sidur p. 70) is said without mentioning G-d's Name or Kinghood. It is said on Mondays, Thursdays or Rosh Chodesh, not only on Shabbat.
We have a tradition attributed to the Baal Shem Tov: When one hears an uncomplimentary report about another Jew, even if he does not know the individual referred to, he should be very deeply pained. For one of these two is certainly in the wrong: If what they are saying about the individual is true, then he is defective; and if it is not true, then the talebearer is in an unhealthy situation.
FOOTNOTES
1. B'racha recited by the father of a 13-year-old boy, at the first Torah-reading following his son's attaining the age of Bar-Mitzva.
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Daily Thought:
Worldly Occupation
Why must we have jobs? Why can’t our bread fall from heaven?
It does. Our bread is manna from heaven. But it bursts forth from Above like a solar flare—a light far too intense for any world to contain.
So, in each world in the chain of spiritual worlds that extend from above to below until our earthly realm, the beings of that world must labor to absorb that light. Only then can the light descend to the world that follows theirs in the chain—and there yet another form of labor is required, according to the limitations of that world.
Until the light arrives at our world. And here we must do the work that our world requires so that it, too, may absorb the light.
And that is why we each have our worldly occupations.[Derech Mitzvosecha, Taglachat Metzora.]
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