Today's Laws & Customs:
Today in Jewish History:
• Chovat Halevavot published (1559)
Chovat Halvavot, the classical work on Jewish ethics, was authored by Rabbi Bachya ben Yosef ibn Paquda (the first "Rabbeinu Bechayei") on or before 1161, and translated into Hebrew from the original Arabic by the famed translator R. Judah idn Tibbon in 1167. It was first published on the 25th of Tevet of the year 5319 from creation (1559).
DAILY QUOTE:
And it was when they crossed, that Elijah said to Elisha, "Ask what I shall do for you, while I am not yet taken away from you." And Elisha said, "Please let there be a double portion of your spirit on me." And he said, "You have made a difficult request. If you see me taken from you, it will be so to you, and if not, it will not be." And it was that they were going, walking and talking, and behold a fiery chariot and fiery horses, and they separated them both. And Elijah ascended to heaven in a whirlwind. And Elisha saw, and he was crying, "My father! My father! The chariots of Israel and their riders!" And he saw him no longer. Now he took hold of his garments and rent them in two pieces...[II Kings 2:9-12]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:• Chovat Halevavot published (1559)
Chovat Halvavot, the classical work on Jewish ethics, was authored by Rabbi Bachya ben Yosef ibn Paquda (the first "Rabbeinu Bechayei") on or before 1161, and translated into Hebrew from the original Arabic by the famed translator R. Judah idn Tibbon in 1167. It was first published on the 25th of Tevet of the year 5319 from creation (1559).
DAILY QUOTE:
And it was when they crossed, that Elijah said to Elisha, "Ask what I shall do for you, while I am not yet taken away from you." And Elisha said, "Please let there be a double portion of your spirit on me." And he said, "You have made a difficult request. If you see me taken from you, it will be so to you, and if not, it will not be." And it was that they were going, walking and talking, and behold a fiery chariot and fiery horses, and they separated them both. And Elijah ascended to heaven in a whirlwind. And Elisha saw, and he was crying, "My father! My father! The chariots of Israel and their riders!" And he saw him no longer. Now he took hold of his garments and rent them in two pieces...[II Kings 2:9-12]
DAILY STUDY:
Chumash: Va'eira, 6th Portion Exodus 8:19-9:16 with Rashi
• Chapter 8
19. And I will make a redemption between My people and your people; this sign will come about tomorrow." ' " יט. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה:
And I will make a redemption: which will set apart My people from your people.
ושמתי פדת: שיבדיל בין עמי ובין עמך:
20. The Lord did so, and a heavy mixture of noxious creatures came to Pharaoh's house and his servants' house, and throughout the entire land of Egypt, the land was destroyed because of the mixture of noxious creatures. כ. וַיַּעַשׂ יְהֹוָה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכָל אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹב:
The land was destroyed: the land was destroyed [as Onkelos translates] the land was destroyed
תשחת הארץ: נשחתה הארץ אתחבלת ארעא:
21. Thereupon, Pharaoh summoned Moses and Aaron, and he said, "Go, sacrifice to your God in the land." כא. וַיִּקְרָא פַרְעֹה אֶל משֶׁה וּלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ:
Go, sacrifice… in the land: in your place, and do not go into the desert.
זבחו לאלהיכם בארץ: במקומכם, ולא תלכו במדבר:
22. But Moses said, "It is improper to do that, for we will sacrifice the abomination of the Egyptians to our God. Will we sacrifice the deity of the Egyptians before their eyes, and they will not stone us? כב. וַיֹּאמֶר משֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן כִּי תּוֹעֲבַת מִצְרַיִם נִזְבַּח לַיהֹוָה אֱלֹהֵינוּ הֵן נִזְבַּח אֶת תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם וְלֹא יִסְקְלֻנוּ:
the abomination of the Egyptians: Heb. ךְתּוֹעִבַתמִצְרַיִם, the deity of the Egyptians, like “and for Milcom, the abomination of the children of Ammon” (II Kings 23:13), but for the Jews, [Scripture] calls it an abomination. It may also be explained in another manner:
תועבת מצרים: יראת מצרים, כמו (מלכים ב' כג יג) ולמלכום תועבת בני עמון, ואצל ישראל קורא אותה תועבה. ועוד יש לומר בלשון אחר תועבת מצרים, דבר שנאוי הוא למצרים זביחה שאנו זובחים, שהרי יראתם אנו זובחים:
the abomination of the Egyptians: Our slaughtering is a hateful thing to the Egyptians, for we are slaughtering their deity.
ולא יסקלנו: בתמיה:
and they will not stone us: This is a question.
:23. Let us go [for] a three day journey in the desert and sacrifice to the Lord, our God, as He will say to us." כג. דֶּרֶךְ שְׁלשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר וְזָבַחְנוּ לַיהֹוָה אֱלֹהֵינוּ כַּאֲשֶׁר יֹאמַר אֵלֵינוּ:
24. Pharaoh said, "I will let you go out, and you will sacrifice to the Lord, your God, in the desert, but do not go far away; entreat [Him] on my behalf." כד. וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַיהֹוָה אֱלֹהֵיכֶם בַּמִּדְבָּר רַק הַרְחֵק לֹא תַרְחִיקוּ לָלֶכֶת הַעְתִּירוּ בַּעֲדִי:
25. Moses said, "Behold, I am going away from you, and I will entreat the Lord, and the mixture of noxious creatures will depart from Pharaoh, from his servants, and from his people tomorrow. Only let Pharaoh not tease anymore, by not letting the people go to sacrifice to the Lord." כה. וַיֹּאמֶר משֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵעִמָּךְ וְהַעְתַּרְתִּי אֶל יְהֹוָה וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת הָעָם לִזְבֹּחַ לַיהֹוָה:
tease: Heb. הָתֵל, [like] לְהָתֵל, to tease. [The literal translation is: let Pharaoh stop teasing.]
התל: כמו להתל:
26. So Moses went away from Pharaoh and entreated the Lord. כו. וַיֵּצֵא משֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְהֹוָה:
and entreated the Lord: Heb. וַיֶעְתַּר, he exerted himself in prayer. Similarly, if [Scripture] meant to say וַיַעְתִּיר, it could have said it, and that would mean that he increased [words] in prayer. Now, however, because it uses the וַיִפְעַל form, it means that he exerted himself to pray [devoutly].
ויעתר אל ה': נתאמץ בתפלה, וכן אם בא לומר, ויעתיר היה יכול לומר ומשמע וירבה בתפלה, וכשהוא אומר בלשון ויפעל משמע וירבה להתפלל:
27. And the Lord did according to Moses' word, and He removed the mixture of noxious creatures from Pharaoh, from his servants, and from his people; not one was left. כז. וַיַּעַשׂ יְהֹוָה כִּדְבַר משֶׁה וַיָּסַר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ לֹא נִשְׁאַר אֶחָד:
and He removed the mixture of noxious creatures: But they did not die as the frogs had died, for had they [the creatures] died, they [the Egyptians] would have derived benefit from the [animals’] hides. — [from Tanchuma, Va’era 14]
ויסר הערב: ולא מתו כמו שמתו הצפרדעים, שאם מתו היה להם הנאה בעורות:
28. But Pharaoh hardened his heart this time also, and he did not let the people go. כח. וַיַּכְבֵּד פַּרְעֹה אֶת לִבּוֹ גַּם בַּפַּעַם הַזֹּאת וְלֹא שִׁלַּח אֶת הָעָם:
this time also: Although he said, “I will let you go out,” he did not keep his promise.
גם בפעם הזאת: אף על פי שאמר (פסוק כד) אנכי אשלח אתכם, לא קיים הבטחתו:
Chapter 9
1. The Lord said to Moses, "Come to Pharaoh and speak to him, 'So said the Lord, God of the Hebrews, "Let My people go, that they may serve Me. א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה בֹּא אֶל פַּרְעֹה וְדִבַּרְתָּ אֵלָיו כֹּה אָמַר יְהֹוָה אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי:
2. For if you refuse to let them go, and you still hold on to them, ב. כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ וְעוֹדְךָ מַחֲזִיק בָּם:
hold on to them: Heb. מַחִזִיק בָּם, hold on to them, similar to “and take hold (וְהֶחֱזִיקָה) of his private parts” (Deut. 25:11).
מחזיק בם: אוחז בם, כמו (דברים כה יא) והחזיקה במבושיו:
3. behold, the hand of the Lord will be upon your livestock that is in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle, and upon the sheep, a very severe pestilence. ג. הִנֵּה יַד יְהֹוָה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּחֲמֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹד:
behold, the hand of the Lord will be: Heb. הוֹיָה. This is the present tense, for so it is said in the feminine gender: in the past הָיְתָה, in the future ךְתִּהְיֶה, and in the present הוֹיָה, like עוֹשָֹה (does), רוֹצָה (wants), רוֹעָה (pastures).
הנה יד ה' הויה: לשון הוה, כי כן יאמר בלשון נקבה על שעבר היתה ועל העתיד תהיה ועל העומד הויה, כמו עושה, רוצה, רועה:
4. And the Lord will make a separation between the livestock of Israel and the livestock of Egypt, and nothing of the children of Israel will die. " ' " ד. וְהִפְלָה יְהֹוָה בֵּין מִקְנֵה יִשְׂרָאֵל וּבֵין מִקְנֵה מִצְרָיִם וְלֹא יָמוּת מִכָּל לִבְנֵי יִשְׂרָאֵל דָּבָר:
will make a separation: Heb. וְהִפְלָה, will set apart.
והפלה: והבדיל:
5. The Lord set an appointed time, saying, "Tomorrow, God will do this thing in the land." ה. וַיָּשֶׂם יְהֹוָה מוֹעֵד לֵאמֹר מָחָר יַעֲשֶׂה יְהֹוָה הַדָּבָר הַזֶּה בָּאָרֶץ:
6. God did this thing on the morrow, and all the livestock of the Egyptians died, but of the livestock of the children of Israel not one died. ו. וַיַּעַשׂ יְהֹוָה אֶת הַדָּבָר הַזֶּה מִמָּחֳרָת וַיָּמָת כֹּל מִקְנֵה מִצְרָיִם וּמִמִּקְנֵה בְנֵי יִשְׂרָאֵל לֹא מֵת אֶחָד:
7. And Pharaoh sent, and behold, not even one of the livestock of Israel died, but Pharaoh's heart became hardened, and he did not let the people out. ז. וַיִּשְׁלַח פַּרְעֹה וְהִנֵּה לֹא מֵת מִמִּקְנֵה יִשְׂרָאֵל עַד אֶחָד וַיִּכְבַּד לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת הָעָם:
8. The Lord said to Moses and to Aaron, "Take yourselves handfuls of furnace soot, and Moses shall cast it heavenward before Pharaoh's eyes. ח. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן קְחוּ לָכֶם מְלֹא חָפְנֵיכֶם פִּיחַ כִּבְשָׁן וּזְרָקוֹ משֶׁה הַשָּׁמַיְמָה לְעֵינֵי פַרְעֹה:
handfuls-: Jaloynes in Old French, double handfuls.
מלא חפניכם: ילויני"ש בלעז [גלונים]:
furnace soot: Heb. פִּיחַ, a substance blown (נִפָּח) from dying embers that were burned in a furnace, and in Old French [it is called] olbes, cinders from a furnace. פִּיחַ is an expression of blowing (הֲפָחָה), that the wind blows them (מְפִיחָן) and makes them fly.
פיח כבשן: דבר הנפח מן הגחלים עמומים הנשרפים בכבשן, ובלעז אולבי"ש [אפר]. פיח לשון הפחה, שהרוח מפיחן ומפריחן:
and Moses shall cast it: And anything cast with strength can be cast only with one hand. Hence there are many miracles [here], one that Moses [single] handful held his own double handfuls and those of Aaron, and [another miracle was] that the dust went over the entire land of Egypt. — [from Tanchuma Va’era 14]
וזרקו משה: כל דבר הנזרק בכח אינו נזרק אלא ביד אחת. הרי נסים הרבה, אחד שהחזיק קומצו של משה מלא חפנים שלו ושל אהרן. ואחד שהלך האבק על כל ארץ מצרים:
9. And it will become dust upon the entire land of Egypt, and it will become boils, breaking out into blisters upon man and upon beast throughout the entire land of Egypt." ט. וְהָיָה לְאָבָק עַל כָּל אֶרֶץ מִצְרָיִם וְהָיָה עַל הָאָדָם וְעַל הַבְּהֵמָה לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת בְּכָל אֶרֶץ מִצְרָיִם:
boils, breaking out into blisters: As the Targum [Onkelos] renders: שִׁיחִנָא סַגִי אִבַעְבּוּעִין, through which blisters break out.
לשחין פרח אבעבעת: כתרגומו לשחין סגי אבעבועין, שעל ידו צומחין בהן בועות:
boils: Heb. שְׁחִין, an expression of heat. There are many [examples of this word] in the language of the Mishnah: “a hot (שְחוּנַה) year” (Yoma 53b, Ta’anith 24b).
שחין: לשון חמימות. והרבה יש בלשון משנה (יומא נג ב) שנה שחונה:
10. So they took furnace soot, and they stood before Pharaoh, and Moses cast it heavenward, and it became boils breaking out into blisters upon man and upon beast. י. וַיִּקְחוּ אֶת פִּיחַ הַכִּבְשָׁן וַיַּעַמְדוּ לִפְנֵי פַרְעֹה וַיִּזְרֹק אֹתוֹ משֶׁה הַשָּׁמָיְמָה וַיְהִי שְׁחִין אֲבַעְבֻּעֹת פֹּרֵחַ בָּאָדָם וּבַבְּהֵמָה:
upon man and upon beast: Now if you ask, “From where did they have beasts? Does it not say already, ‘and all the livestock of the Egyptians died’ (above, verse 6) ?” [I will answer that] the decree was leveled only upon those in the field, as it is said: “upon your livestock that is in the field” (above, verse 3), but he who feared the word of the Lord brought all his livestock into the houses, and so it is taught in the Mechilta (Beshallach 1) regarding “He took six hundred chosen chariots” (Exod. 14:7). — [See Rashi on that verse.]
באדם ובבהמה: ואם תאמר מאין היו להם הבהמות והלא כבר נאמר (פסוק ו) וימת כל מקנה מצרים, אלא לא נגזרה גזרה אלא על אותן שבשדות בלבד, שנאמר (פסוק ג) במקנך אשר בשדה והירא את דבר ה' הניס את מקנהו אל הבתים. וכן שנויה במכילתא אצל (יד ז) ויקח שש מאות רכב בחור:
11. And the necromancers could not stand before Moses because of the boils, for the boils were upon the necromancers and upon all Egypt. יא. וְלֹא יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי משֶׁה מִפְּנֵי הַשְּׁחִין כִּי הָיָה הַשְּׁחִין בַּחַרְטֻמִּם וּבְכָל מִצְרָיִם:
12. But the Lord strengthened Pharaoh's heart, and he did not hearken to them, as the Lord spoke to Moses. יב. וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהֹוָה אֶל משֶׁה:
13. The Lord said to Moses, "Rise early in the morning and stand erect before Pharaoh, and say to him, 'So said the Lord, the God of the Hebrews, "Let My people go so that they may worship Me. יג. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהֹוָה אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי:
14. Because this time, I am sending all My plagues into your heart and into your servants and into your people, in order that you know that there is none like Me in the entire earth. יד. כִּי | בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת כָּל מַגֵּפֹתַי אֶל לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל הָאָרֶץ:
all My plagues: We learn from here that the plague of the firstborn (מַכַּתבְּכוֹרוֹת) is equivalent to all the plagues.
את כל מגפתי: למדנו מכאן שמכת בכורות שקולה כנגד כל המכות:
15. For if now I had stretched forth My hand, and I had smitten you and your people with pestilence, you would have been annihilated from the earth. טו. כִּי עַתָּה שָׁלַחְתִּי אֶת יָדִי וָאַךְ אוֹתְךָ וְאֶת עַמְּךָ בַּדָּבֶר וַתִּכָּחֵד מִן הָאָרֶץ:
For if now I had stretched forth My hand, etc.: For if I had so desired, when My hand was upon your livestock, when I smote them with pestilence, I could have stretched it forth and smitten you and your people along with the beasts, and you would have been annihilated from the earth; “but for this [reason] I have allowed you to stand, etc.”
כי עתה שלחתי את ידי וגו': כי אלו רציתי כשהיתה ידי במקנך שהכיתים בדבר שלחתיה והכיתי אותך ואת עמך עם הבהמות ותכחד מן הארץ, אבל בעבור זאת העמדתיך וגו':
16. But, for this [reason] I have allowed you to stand, in order to show you My strength and in order to declare My name all over the earth. טז. וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ בַּעֲבוּר הַרְאֹתְךָ אֶת כֹּחִי וּלְמַעַן סַפֵּר שְׁמִי בְּכָל הָאָרֶץ:
___________________________
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
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Tanya: Likutei Amarim, beginning of Chapter 16
• Lessons in Tanya
• Today's Tanya Lesson
Friday, 25 Tevet 5775 • 16 January 2015
Likutei Amarim, beginning of Chapter 16
וזה כלל גדול בעבודת ה׳ לבינונים
This, then, is the important principle regarding the divine service of the Beinoni:
העיקר הוא למשול ולשלוט על הטבע שבחלל השמאלי
The essential thing is to govern and rule the nature that is in the left part of the heart,
על ידי אור ה׳ המאיר לנפש האלקית שבמוח
by means of the Divine light that illuminates the divine soul abiding in the brain,
ולשלוט על הלב
and to rule the desires of the heart.
To enable him to master his desires the Beinoni requires (in addition to the natural ability of one’s mind to govern his heart) the help of the Divine light which illuminates his mind1 upon contemplating G‑d’s greatness.
כשמתבונן במוחו בגדולת אין סוף ברוך הוא, להוליד מבינתו רוח דעת ויראת ה׳ במוחו
This mastery of one’s nature and desires is achieved when he meditates in his mind on the greatness of the blessed Infinite G‑d, so as to create through his understanding a spirit of knowledge and fear of G‑d in his mind.
להיות סור מרע דאורייתא ודרבנן, ואפילו איסור קל של דבריהם חס ושלום
This knowledge and fear will cause him to turn away from the evil condemned by the Torah or by our Sages, even from a minor Rabbinic prohibition, heaven forbid.
ואהבת ה׳ בלבו בחלל הימני
Contemplation on G‑d’s greatness will bring about also a love of G‑d which will reveal itself in the right part of his heart — the seat of the G‑dly soul’s emotional faculties,
בחשיקה וחפיצה לדבקה בו בקיום המצות דאורייתא ודרבנן, ותלמוד תורה שכנגד כולן
with a longing and desire to cleave to Him by fulfilling the precepts of the Torah and of the Rabbis, and the study of Torah which is equivalent to them all.
As the Alter Rebbe has already pointed out,2 the commandments cannot be performed fully, that is, with the totality of one’s being, unless the performance is motivated by love of G‑d (for the fulfillment of the positive commandments) and fear of G‑d (for avoiding transgression of the negative commandments). When one’s observance is so motivated, his love and fear of G‑d permeate the performance of the commandments, and enhance them with their power.
Seemingly, however, this is true only of a love and fear that are openly felt in one’s heart. What if, despite one’s efforts in meditating on G‑d’s greatness, he cannot excite himself to an arousal of love or fear of G‑d? In answer, the Alter Rebbe now goes on to say that even if the love and fear born of one’s meditation remain hidden in one’s mind and heart (in a state which the Alter Rebbe refers to as tevunah — an “intellectual love”), they still permeate his performance of the commandments, as though these emotions were open and aroused.
ויתר על כן צריך לידע כלל גדול בעבודה לבינונים
Furthermore, one must know an additional important principle in the Beinoni’s service of G‑d:
שגם אם אין יד שכלו ורוח בינתו משגת להוליד אהבת ה׳ בהתגלות לבו
Even if one’s intellect and understanding are incapable of producing a revealed love of G‑d in his heart,
שיהיה לבו בוער כרשפי אש, וחפ׳ בחפיצה וחשיקה ותשוקה מורגשת בלב לדבקה בו
to make it burn as it ought with fiery flames, with a desire and a longing and a passion manifestly felt in the heart, to cleave to G‑d;
רק האהבה מסותרת במוחו ותעלומות לבו
instead, the love is hidden in his mind and in the recesses of his heart* —3
At this point the Alter Rebbe inserts a note, stating that one’s inability to reveal the love in his heart does not indicate a fault in his meditation; the cause may well be inherent in the spiritual root of his soul.
הגהה
והסיבה לזה הוא מפני היות המוחין שלו ונפש רוח נשמה שלו מבחינת עיבור והעלם תוך התבונה, ולא מבחינת לידה והתגלות, כידוע ליודעי ח״ן
*NOTE
The reason for this [inhibition] is that this person’s intellect and Nefesh, Ruach and Neshamah derive from the so-called ibbur (conception) and concealment within the [Supernal] understanding, and not from the quality of leidah (birth) and revelation — as is known to those familiar with the Kabbalah.
END OF NOTE
Briefly, this means:
In human emotions born of the intellect (e.g., a love of G‑d is “born” through meditation on G‑d’s greatness), there are two states: (1) where the emotion has already been born and revealed, and (2) an earlier stage, where the emotion is still part of the intellect. In this latter state, the “emotion” consists merely of an intellectual inclination toward the object of one’s understanding.
These two stages are similarly found in the Divine attributes, to which the human emotions are analogous. The Divine attributes — the middot of kindness (Chesed), severity (Gevurah), etc. — prior to their existence in a revealed state, are concealed within and encompassed by the Supernal Intellect (Binah) which is their source. The soul, in turn, stems from the Divine attributes, and hence reflects their characteristics. Thus, those souls which derive from the attributes as they are in their revealed state possess the quality of revelation, i.e., they are capable of bringing their love of G‑d into a revealed state; whereas the souls deriving from the concealed state of the attributes lack this capacity, and their emotions remain concealed within their intellect.
* * *
The Alter Rebbe now goes on to describe a love of G‑d as it is concealed within one’s intellect.
דהיינו שהלב מבין ברוח חכמה ובינה שבמוחו
This means that the heart comprehends, with the spirit of wisdom and understanding in the brain (i.e., instead of being excited with the love of G‑d, as it ought to be, the heart merely experiences an understanding of)
גדולת אין סוף ברוך הוא, דכולא קמיה כלא חשיב ממש
the greatness of the blessed Infinite G‑d, before Whom all else is as naught,
אשר על כן יאתה לו יתברך שתכלה אליו נפש כל חי לידבק ולהכלל באורו
for which reason it is fitting and due unto Him, blessed be He, that the soul of every living thing should pine for Him, to cleave to and become absorbed in His Divine light.
וגם נפשו ורוחו אשר בקרבו, כך יאתה להן, להיות כלות אליו בחשיקה וחפיצה לצאת מנרתקן הוא הגוף, לדבקה בו
It is likewise fitting for his own soul, the Nefesh and Ruach within him,4 to languish for Him with a fervent desire to leave their sheath, i.e., the body, which surrounds and conceals the soul like a sheath, in order to cleave to Him.
רק שבעל כרחן חיות הנה בתוך הגוף, וצרורות בו כאלמנות חיות
So intensely, his thoughts continue, should his Nefesh and Ruach long for G‑d, that only against their will do they dwell in the body; they are bound to it like deserted wives (literally, “living widows,” who are bound to their husbands and are forbidden to remarry as long as the husbands who left them are alive).
ולית מחשבה דילהון תפיסא ביה כלל, כי אם כאשר תפיסא ומתלבשת בתורה ובמצותיה
In their present state their thought cannot grasp G‑d at all, except when it grasps and vests itself in the Torah and its commandments. By studying Torah and observing its commandments, one grasps G‑d’s Will and His wisdom, which are one with G‑d Himself,
כמשל המחבק את המלך, הנזכר לעיל
as illustrated previously5 by the example of one who embraces the king.
Although the king is dressed in his robes, this does not detract from the royal embrace; similarly, although the Torah and its commandments are clothed in material matters, yet, since they express G‑d’s Will and wisdom, when one grasps them it is as though he grasped G‑d Himself.
ואי לזאת יאתה להן לחבקו בכל לב ונפש ומאד
All the above thoughts pass through his mind and heart, and lead him to resolve that: It is therefore fitting and proper for them — for his Nefesh and Ruach — to embrace G‑d with all their heart, soul and might.
דהיינו קיום התרי״ג מצות במעשה ובדבור ובמחשבה, שהיא השגת וידיעת התורה כנזכר לעיל
This means, in a practical sense, to fulfill the 613 commandments in act, speech and thought, the thought being the comprehension and knowledge of the Torah, as explained above in the previous chapters, that through Torah and the commandments one grasps G‑d Himself, so to speak.
Thus we see that what motivates this person’s actual observance of the commandments is meditation on G‑d’s greatness; this brings about the realization that one ought to strive to bind himself to G‑d — a bond which can be achieved only through the commandments.
הנה כשמעמיק בענין זה בתעלומת תבונות לבו ומוחו
Consequently, when the Beinoni ponders this subject in the recesses of his heart’s and mind’s understanding,
ופיו ולבו שוין
and his mouth and heart are in accord, i.e., what his heart feels, finds full expression in his speech,
שמקיים כן בפיו כפי אשר נגמר בתבונת לבו ומוחו
in that he fulfills with his mouth, in his speech, the resolve of his mind’s and heart’s understanding —
דהיינו להיות בתורת ה׳ חפצו, ויהגה בה יומם ולילה בפיו
namely, to direct his desire towards G‑d’s Torah, meditating on it day and night in oral study,
וכן הידים ושאר אברים מקיימים המצות כפי מה שנגמר בתבונת לבו ומוחו
and when his hands and other bodily organs, too, carry out the commandments, as was resolved in his mind’s and heart’s understanding;
הרי תבונה זו מתלבשת במעשה דבור ומחשבת התורה ומצותיה להיות להם בחינת מוחין וחיות וגדפין לפרחא לעילא
then when he implements his resolution this tevunah — the “intellectual emotion,” which cannot properly be called love or fear, but tevunah, literally, “understanding” — is clothed in the act, speech and thought of the Torah and its commandments, providing them with intellectual power, and vitality, and “wings” that enable them to soar on high,
for so it is written in the Zohar:6 “Torah without love and fear (of G‑d) does not soar aloft.”
כאלו עסק בהם בדחילו ורחימו ממש אשר בהתגלות לבו
The love and fear referred to as tevunah, although not heartfelt emotions, nevertheless serve as “wings” for one’s Torah and mitzvot in the same way as if he practiced them with real fear and love as revealed in the heart,
בחפיצה וחשיקה ותשוקה מורגשת בלבו ונפשו הצמאה לה׳, מפני רשפי אש אהבתו שבלבו כנ״ל
(7in which case he would have performed them with a desire, fervor and passion that are felt in the heart and soul thirsting for G‑d, due to the flaming love of G‑d in his heart, as explained above — that a revealed love of G‑d elevates one’s Torah and mitzvot, by lending warmth and vitality to one’s actions).
However, the statement that the tevunah-love too possesses this power requires further elucidation. When does the tevunah-love add to the quality of one’s observance, that would enable it to elevate his actions? This the Alter Rebbe now goes on to explain.
הואיל ותבונה זו שבמוחו ותעלומות לבו היא המביאתו לעסוק בהם
For it is this tevunah in his mind and in the recesses of his heart that leads him to engage in the Torah and mitzvot, as explained above.
ולולי שהיה מתבונן בתבונה זו לא היה עוסק בהם כלל, אלא בצרכי גופו לבד
Had he not meditated on this tevunah, he would not have occupied himself with them at all, but with his physical needs alone.
וגם אם הוא מתמיד בלמודו בטבעו, אף על פי כן אוהב את גופו יותר בטבעו
(8Even if he is an assiduous student by nature, nevertheless he naturally loves his body more.)
What is it, then, that diverts one from his natural inclination to engage in his bodily wants, and that enables his diligence to overcome his physical self-love? It is the love of G‑d — in this case, the hidden tevunah-love. For this reason, the tevunah provides his Torah and mitzvot with “wings”, enabling them to rise heavenward, as though motivated by a revealed and conscious love of G‑d.
FOOTNOTES
1. See above, ch. 13.
2. In ch. 4.
3. Not to be confused with the “hidden love” mentioned in ch. 15. The love mentioned there is inherent, and cannot be said to constitute avodah — divine service — while in its latent (“hidden”) state. The love spoken of here is of man’s making and does, indeed, constitute avodah. It is “hidden” only in the sense that it is marked by the reserve characteristic of the intellect, and thus lacks the intensity and the force of expression of an emotionally-charged love.
4. Neshamah is omitted here, for it is already alluded to in the “hidden love in the brain and the recesses of the heart,” just mentioned.
5. Ch. 4.
6. Tikkunei Zohar, Tikkun 10.
7. Parentheses are in the original text.
8. Parentheses are in the original text.
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Rambam:
Daily Mitzvah P19 Sefer Hamitzvot
Today's Mitzvah
Friday, 25 Tevet, 5775 • 16 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 19
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
Grace after Meals
Positive Commandment 19
Translated by Berel Bell
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
FOOTNOTES
1. This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2. Deut. 8:10.
3. Berachos, beginning of Chapter 6.
4. The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
Daily Mitzvah P19 Sefer Hamitzvot
Today's Mitzvah
Friday, 25 Tevet, 5775 • 16 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 19
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
Grace after Meals
Positive Commandment 19
Translated by Berel Bell
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
FOOTNOTES
1. This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2. Deut. 8:10.
3. Berachos, beginning of Chapter 6.
4. The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
________________________________________
Rambam:
• 1 Chapter a Day: Talmud Torah Talmud Torah - Chapter FourTalmud Torah - Chapter Four
Halacha 1
Torah should be taught only to a proper student - one whose deeds are attractive - or to a person whose behavior is unknown. However, [a potential student] who follows bad ways should be influenced to correct his behavior and trained to follow a straight path. [After he repents, his deeds] are examined and he is allowed to enter the house of study to be instructed.
Our Sages said: Whoever teaches an improper student is considered as if he throws a stone to Mercury, as [Proverbs 26:8] states: "As one who winds a stone in a sling, so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor."
Similarly, one should not study from a teacher who does not follow a proper path, even though he is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path, as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: If a teacher resembles "a messenger of the Lord of Hosts," seek Torah from his mouth. If he does not, do not seek Torah from his mouth.
Halacha 2
How is [Torah] taught? The teacher sits at the head and the students sit around him, so that all can see the teacher and hear his words.
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground or everyone should sit on chairs.
Originally, the teacher would sit and the students would stand. [However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated.
Halacha 3
If the teacher [desires] to instruct the students personally, he is entitled to do so. If he [desires to] teach through the medium of a spokesman, the spokesman should stand between him and the students. The teacher speaks to the spokesman and he announces the teaching to all the students.
When they ask the spokesman a question, he asks the teacher. The teacher, [in turn,] replies to the spokesman and the spokesman replies to the questioner.
The teacher should not raise his voice above that of the spokesman. Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher.
The spokesman is not allowed to detract from, add to, or change [the teacher's words], unless he is the teacher's father or teacher. If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it], mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." [This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name.
Halacha 4
If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them and display anger. Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah.
Similarly, the student should not say "I understood" when he did not understand. Rather, he should ask again and again, even if he requires several repetitions. If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak."
Halacha 5
A student should not be embarrassed because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything.
Accordingly, the Sages of the previous generations stated: "A bashful person will not learn, nor should the short-tempered teach."
When does the above apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them, and, therefore, do not understand, he is obligated to display anger towards them and shame them with his words, to sharpen their powers of concentration. In this context, our Sages said: "Cast fear into the students."
Therefore, it is not fitting for a teacher to act frivolously in the presence of his students. He should not amuse himself in their presence, nor should he eat and drink with them. [These restrictions are intended] so that they fear him and study under him at a fast pace.
Halacha 6
When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. [Thus,] a student should not ask until he sits and rests.
Two should not ask at once. A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they are involved with, lest he become embarrassed.
The teacher may [deliberately] lead the students astray with his questions and the deeds he carries out in their presence to sharpen their powers of concentration and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with, to spur them on.
Halacha 7
A person should not ask a question while standing, nor should a person respond while standing. One should not ask from a high place, from far away, or from behind the elders.
A question should be asked of the teacher regarding only the subject which they are reading. A question should be asked only with an attitude of awe. A person should ask concerning only three halachot [while studying] the same subject.
Halacha 8
[The following rules apply when] two people ask questions simultaneously: If one question is to the point and the other is not to the point, attention is paid to the question which is to the point. [If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. [If one question concerns] the interpretation of the verses of the Torah, and the other aggadah, attention is paid to the question which concerns the interpretation of the verses of the Torah.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one, attention is paid to the question which concerns the inference drawn from a minor premise to a major one. [If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words, attention is paid to the question which concerns the analogy established on the basis of similar words.
If of the two questioners, one was a sage and one was a commoner, attention is paid to the sage; one a student and one a commoner, attention is paid to the student. However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated, or both questions concern actual deeds - from this point on, the spokesman has the option [of giving precedence to whichever question he desires].
Halacha 9
One should not sleep in a house of study. When any person dozes in the house of study, his Torah will be torn in shreds. This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags."
Conversation in the house of study should concern only the words of Torah. Even if someone sneezes, one should not wish him: "[To your] recovery" in the house of study. Needless to say, the discussion of other matters is prohibited.
The sanctity of a house of study exceeds that of a synagogue.
Commentary Halacha 1
Torah should be taught only to a proper student - Psalms 50:16 states, "Wicked man, why do you discuss My laws?"
one whose deeds - his observance of the mitzvot
are attractive - or to a person whose behavior is unknown. - Berachot 28a relates that Rabban Gamliel restricted entry to the house of study to any student "whose inside did not reflect his outside" - i.e., to anyone whose character did not match his external appearance as a Torah scholar.
Rabban Gamliel's colleagues did not agree with this approach, and when Rabbi Eleazar ben Azariah was appointed in his place, these restrictions were lifted. That day, hundreds of students streamed into the house of study, and even Rabban Gamliel felt the need to reconsider his approach. (See Lechem Mishneh.)
[The Chiddushei Harim questioned Rabban Gamliel's change of heart. Did he not know that when the restrictions were lifted, more students would enter the house of study? However, Rabban Gamliel saw that once the students entered the house of study, the environment had a positive effect on their characters and prompted self-refinement. Therefore, he reconsidered.]
However, [a potential student] who follows bad ways should - first
be influenced to correct his behavior and trained to follow a straight path - of Torah living.
[After he repents, his deeds] are examined and - only then
he is allowed to enter the house of study to be instructed.
Our Sages said: - Chullin 133a
Whoever teaches an improper student is considered as if he throws a stone to Mercury - i.e., Mercury, the Roman god of wayfarers. His symbol was three stones positioned in the form of a triangle. He was worshiped by throwing stones at that symbol.
as [Proverbs 26:8] states: "As one who winds a stone in a sling - the worship of Mercury
so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor." - Shulchan Aruch HaRav (Hilchot Talmud Torah 4:17 and Kuntres Acharon 4:1) emphasizes that the restriction applies only to the teacher. The student, himself, should endeavor to study, and it is hoped that the Torah will motivate him to improve his behavior. (See Chapter 3, Halachah 5.)
Furthermore, if the student seeks very earnestly to study, even though he has not changed his behavior, he should be instructed, the teacher carefully balancing his reproofs with positive reinforcement. Our Sages (see the uncensored text of Sotah 47a) were highly critical of Rabbi Yehoshua ben Parchiah, who "pushed Jesus away with two hands," and thus caused him to forsake Judaism entirely.
Similarly, one should not study from a teacher who does not follow a proper path, even though he - the teacher
is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path - Mo'ed Katan 17a relates that there was a Torah sage whose knowledge was needed by his community. However, because of his unsavory behavior, Rav Yehudah placed him under a ban of ostracism.
as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: - Mo'ed Katan (ibid.)
If a teacher resembles "a messenger - The Hebrew malach also means angel.
of the Lord of Hosts," seek Torah from his mouth. - Implied is that in addition to having knowledge and the ability to communicate it, a teacher must be a paradigm of Torah behavior, fit to be emulated by his students.
If he does not, do not seek Torah from his mouth. - Chaggigah 15b questions how Rabbi Meir would study from Acher, a great sage who scorned the observance of mitzvot. It explains that Rabbi Meir followed the instruction of Proverbs 22:17: "Turn your ear, hear the words of the wise, and direct your heart to My intention," which implies that one can "hear the words of the wise" and, instead of being influenced by them, "direct your heart to My (God's) intention."
The Talmud continues, explaining that only a sage of stature who can "suck a pomegranate and discard its shell" may follow such a course of behavior. Most people should refrain from studying under such teachers.
Accordingly, the Lechem Mishneh concludes that the Rambam did not quote the passage from Chaggigah because, at present, there are none who are of a stature great enough not to be influenced by a teacher of improper character.
The Sefer Kovetz notes that the Rambam mentions this verse in the beginning of his introduction to the Guide to the Perplexed, alluding to the fact that, in composing that work, he had to follow Rabbi Meir's example and study under teachers whose behavior he would not desire to emulate. Nevertheless, this did not represent a contradiction to his omission of this teaching in the Mishneh Torah. We find that under extraordinary conditions, it is permitted to follow a minority opinion in the Talmud. Hence, when the Rambam saw the need to compose a text like the Guide to the Perplexed, he felt that under such conditions, he should follow Rabbi Meir's example.
Commentary Halacha 2
How is [Torah] taught? The teacher sits at the head and the students sit around him - in a half-circle. (See Sanhedrin 30b.)
so that all can see the teacher and hear his words. - Keritot 6a states: "When you sit before your teacher, look at his face, as [implied by Isaiah 30:20]: 'And your eyes shall behold your teachers.54
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground - Mo'ed Katan 16b praises King David for forgoing his royal honor and sitting on the floor to study together with the Rabbis.
or everyone should sit on chairs. - Megillah 21a notes that God told Moses (Deuteronomy 5:28): "stand together with me." Since God neither stands nor sits, the verse obviously refers to the proper approach to instruction, where no distinction is made between the teachers and the students.
Rabbenu Nissim and other commentators cite certain Talmudic passages which appear to contradict this principle. He explains that sometimes the teacher would sit in an upraised position, so that the students could hear his words more easily. Alternatively, when a sage possessed semichah, the distinct Rabbinic ordination conveyed in a line from teacher to teacher, stretching back to Moses, he was granted greater privileges.
Originally, the teacher would sit and the students would stand. - The Lechem Mishneh notes that this appears to be a direct contradiction to the principle of equality mentioned beforehand. However, he explains that the teachers were allowed to sit in order to be able to relax and transmit the subject matter more clearly. Hence, adopting that position does not represent any superiority over the students.
[However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated. - Megillah (ibid.) states:
From the time of Moses, our teacher, until Rabban Gamliel, people studied Torah only while standing; after Rabban Gamliel died, sickness descended on the world and they would study Torah while seated.
This refers to Rabban Gamliel the elder. Sotah 9:16 relates that when he died: "The honor of the Torah was nullified." Commenting on that Mishnah, the Rambam associates the nullification of the Torah's honor with the practice of studying while seated.
Commentary Halacha 3
If the teacher [desires] to instruct the students personally, he is entitled to do so. - Although it was common for Torah Sages to employ the services of a spokesman, there was no obligation to do so.
If he [desires to] teach through the medium of a spokesman - There is a difference of opinion between the commentaries regarding the function of this individual. Rashi, Yoma 20b, considers him to be a translator, and, indeed, that is the literal meaning of the term metargaman. In Babylon and even in Eretz Yisrael, the popular spoken language was Aramaic, while many of the Sages preferred to teach in Hebrew. Therefore, they would speak to the spokesman in a hushed tone in Hebrew, and he would translate the teachings to Aramaic and teach them to the public in a loud voice.
Others maintain that the spokesman was no more than a "human microphone." Rather than have the sage weary himself in speaking in a tone which all could hear, he would speak softly, and the spokesman would speak in a tone that all could hear. This opinion is supported by certain passages (e.g., Kiddushin 31b), which refer to the spokesman as amoriyah, which is the Aramaic for metargaman.
The Ra'avad mentions a third perspective, explaining that the spokesman also communicated the teacher's words in a manner that could be understood and grasped by the students. Rabbi Shalom Dovber of Lubavitch follows a similar, but not identical, view. In Yom Tov Shel Rosh Hashanah 5666, he elaborates on this concept in detail, explaining that the teacher was on too high a level to explain his ideas in a manner which the common people could understand. Therefore, he would employ a spokesman, who, though he was able to comprehend the teacher's statements, was on a level that his explanations would not be too sophisticated for the people to grasp. (See also Kohelet Rabbah 7:12, 9:24.)
The use of a spokesman was also a sign of honor and respect for the teacher. (See Rashi, Deuteronomy 32:44.)
the spokesman should stand between him and the students. The teacher speaks to the spokesman - in a hushed tone
and he announces the teaching to all the students - in a manner in which they could hear. (See Sotah 40a, Chullin 15a, from which we can derive a picture of the process of instruction.)
When they ask the spokesman a question, he asks the teacher - in a hushed tone, as explained.
The teacher, [in turn,] replies to the spokesman - in a hushed tone
and the spokesman replies to the questioner - out loud, so that others can hear.
The teacher should not raise his voice above that of the spokesman. - The Kessef Mishneh cites Berachot 45a, which quotes the manner in which Moses relayed God's words at the giving of the Torah (Exodus 19:19) as the source for this concept. Nevertheless, others note that the passage in Berachot refers to a metargaman who translates the Torah reading for the people, and is not necessarily relevant to the situation at hand. Rather, they suggest that the descriptions of the use of spokesmen in the passages cited above serve as the source for this idea.
Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher. - as a mark of respect and deference.
The spokesman is not allowed to detract from, add to, or change [the teacher's words] - The Rambam's statements are quoted from the Jerusalem Talmud, Megillah 4:10. The Ra'avad differs, and quotes a narrative from Yoma 20b, which relates how Rav served as a spokesman for Rav Shilat and altered the connotation of his words. The Ra'avad explains that since Rav's scholarship was greater than Rav Shilat's, he was entitled to do so.
The Kessef Mishneh states that the Rambam did not mention such a possibility, because it is very improbable that a greater sage would serve as a spokesman for a sage of lesser stature.
unless he is the teacher's father or teacher - Rabbenu Nissim explains that a teacher or father is allowed to serve as a spokesman for his students, since they will not be jealous of the honor afforded him. The Kessef Mishneh relates that the Rambam's phraseology indicates a situation which is bidievad (after the fact), and ideally, neither a father or teacher should serve in this position.
There is one exception to the above principle, and, in the following situation, the spokesman should alter the teachers words...
If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it] - i.e., the teacher's father or teacher
mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." - Kiddushin 31b relates that when Rav Ashi's son lectured, he would tell the spokesman: "This is what my father and teacher said...," and the spokesman would say: "This is what Rav Ashi said..."
This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name. -Kiddushin (ibid.) mentions this concept within the context of the laws governing the respect due to one's father. (See Hilchot Mamrim 6:3.) This concept is also quoted in Chapter 5, Halachah 5, as an expression of the proper respect due a teacher.
Commentary Halacha 4
If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them - </>In Hilchot De'ot 2:3, the Rambam explains in detail how "anger is a very bad trait, and it is proper for a person to separate himself from it entirely."
He continues (ibid. 2:5) explaining how a teacher should instruct the students "in a composed and pleasant manner, without shouting." Here, as well, he does not center on the negative aspects of anger in its own right, but rather its impropriety as an educational technique.
and display anger. - Note the Mishnah, Avot 2:5, cited by the Rambam in the following halachah. Soferim 16:2 states: "One should teach the Talmud with a pleasant countenance and the aggadah with a patient countenance."
Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah. - Deuteronomy 31:19 states that Torah must be placed in a student's mouth. Eruvin 54b interprets this as a charge to teachers, requiring them to review the subject matter with their students until the latter comprehend it fully. The passage continues, praising Rabbi Pereidah for teaching one of his students each point four hundred times.
Though patience is generally required of a teacher, there are times when he should display anger as explained in the following halachah.
Similarly, the student should not say "I understood" when he did not understand. - Derech Eretz Zuta, Chapter 2, states: If you desire to study, Do not say "I have comprehended it," when you have not.
Rather, he should ask again and again, even if he requires several repetitions. - The teacher's patient devotion to his students must be reflected by them. They must dedicate themselves to understanding their teacher's words and steadfastly apply themselves to their study until they comprehend.
If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak." - Megillah 28a relates that Rabbi Yehudah Hanasi gave such a reply to Rabbi Yehoshua ben Korchah after the latter impatiently rebuked him for what seemed an irrelevant question.
Commentary Halacha 5
A student should not be embarrassed - and therefore be prevented from asking questions]
because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. - On the contrary, he should ask that it be repeated, and his colleagues are obligated to show him the courtesy of patiently listening to the repetition.
If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything. - Berachot 63b teaches: "Any student who humbles himself because of the words of Torah will ultimately be uplifted." Rashi explains that this refers to a student who asks all the questions that bother him even though his colleagues look down upon him.
Accordingly - This refers to both this and the previous halachah
the Sages of the previous generations stated: - Avot 2:5
"A bashful person will not learn, nor should the short-tempered teach." - The two faults lead to the same difficulty. The teacher will explain the subject matter in a manner which he thinks is correct. However, it will not be grasped by the students.
When does the above - the directive that a teacher should patiently repeat his words without displaying anger
apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them and, therefore, do not understand - further repetition will not help, for the students will not concentrate then, either. Therefore,
he is obligated to display anger - This translation is based on Hilchot De'ot 2:3, which explains that a person may act in an angry matter to cast fear into the hearts of others. However, he, himself, should not be angry.
towards them and shame them with his words to sharpen their powers of concentration. - Since their difficulty stemmed from their lack of concentration, by forcing the students to apply themselves, the teacher will enable them to learn.
In this context, our Sages said: - Ketubot 103b relates that Rabbi Yehudah Hanasi mentioned this concept in his last will and testament. In particular, this advice was given to his son, Rabban Gamliel, with regard to the manner in which he should conduct himself as a nasi. The Rambam interprets the lesson as more general in nature and applies it to the relationship between every teacher and student.
"Cast fear into the students." - Similarly, Shabbat 30b states that a student must sit in utter dread of his teacher.
Therefore - in order to cultivate this aura of respect
it is not fitting for a teacher to act frivolously in the presence of his students. - In general, the Rambam advises against frivolous behavior, and favors a reserved, but pleasant and happy approach to others. (See Hilchot De'ot 2:7, 5:2.)
He should not amuse himself in their presence, nor should he eat and drink with them. - This does not imply that a teacher must demonstrate a totally stern approach. Shabbat (ibid.) relates how Rabbah would begin his lectures with a witty statement. His students would laugh and, afterwards, he would sit in awe and begin the lesson.
[These restrictions are intended] so that they fear him and study under him at a fast pace.
Commentary Halacha 6
The previous halachot mentioned the importance of asking questions. This and the next two halachot deal with the proper manner of asking such questions.
When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. - lest he be prodded into responding hastily, without thinking out the matter in its entirety
[Thus,] a student should not ask until he sits - as mentioned in Halachah 2
and rests.
Two should not ask at once. - First, this is proper manners. Second, it is impossible to hear two people simultaneously.
A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they - he and the students
are involved with, lest he - not know the answer...
become embarrassed - and give an incorrect reply. Shabbat 3b relates that Rabbi Chiyya gave Rav this advice after he asked a question of Rabbi Yehudah Hanasi concerning an unrelated matter.
In the process of instruction...
The teacher may [deliberately] lead the students astray with his questions - asking about matters which are unrelated, to see whether the students can follow the line of thought.
Berachot 43b relates that Rabbah made certain statements that ran contrary to the Sages' teachings about the mitzvah of sending away the mother bird. The Talmud explains that he did this in order to check his students' knowledge. Eruvin 13a relates that Rabbi Akiva also made statements with a similar intent.
and the deeds he carries out in their presence to sharpen their powers of concentration - e.g., Chullin 43b relates that Rabbah inspected an animal to see whether it was kosher or not, in a manner which contradicted his own teachings. Here, too, it is explained that his intention was to test his students.
and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with - Bava Metzia 97a relates that a teacher has the right to change the subject matter which the students are studying. However, it does not provide the explanation given by the Rambam here.
to spur them on. - to pique their curiosity and stimulate their desire to learn.
Commentary Halacha 7
The laws mentioned in this halachah, as well as those of previous and the subsequent halachot, are derived from the Tosefta, Sanhedrin, Chapter 7. Nevertheless, the Rambam does not quote these laws in the same order as the Tosefta.
A person should not ask a question while standing, nor should a person respond while standing. - for a person is more composed when seated. Berachot 27b and Tosafot, B'chorot 36a mention instances when questions were asked while standing. The Beit HaMelech explains that matters which do not require intense thought may be asked while standing, but matters which require concentration should be discussed when both the questioner and the teacher are seated.
Avodat HaMelech explains that the Rambam does not intend to imply that the student should not stand. On the contrary, were he to stand, that would be a sign of respect. Rather, he means that questions should not be addressed to a teacher while the latter is standing.
One should not ask from a high place, from far away, or from behind the elders. - This is not a sign of respect for the teacher.
A question should be asked of the teacher regarding only the subject which they are reading. - The Kessef Mishneh notes the apparent redundancy between this statement and a similar one in the previous halachah, and explains that, in the previous halachah, the Rambam meant that when studying the laws of the Sabbath, a student should not ask his teachers about the laws of the festivals. In this halachah, the Rambam teaches that even within the general subject of the Sabbath laws, while studying the laws of one melachah (forbidden act), a student should not inquire regarding another.
Many of the manuscript versions of the Mishneh Torah state k’inyan (to the point), rather than b’inyan sheheim koreim bo (regarding the subject they are reading). According to these texts, there is no redundancy. Rather, this halachah teaches that a student's questions should be direct, without mentioning any extraneous matters.
A question should be asked only with an attitude of awe. - Just as the Jews received the Torah on Mount Sinai with fear and awe, similarly, our study of Torah must be charged with similar emotions (Berachot 22a).
A person should ask concerning only three halachot [while studying] the same subject. - for it would be difficult for him to grasp more than three new concepts at a time. Also, it is not courteous to the other students for one person to be asking continually.
Commentary Halacha 8
[The following rules apply when] two people ask questions simultaneously: - A Torah Sage is obligated to answer all questions posed to him, regardless of who the questioner is or what he asks. Thus, this halachah does not rule out a response being given to a particular questioner, but rather establishes the priorities for those responses to be given.
If one question is to the point - This translation is based on the commonly published text of the Mishneh Torah. Other texts read b’inyan, which would be rendered "with regard to the matter (under discussion)." (See Rabbenu Nissim, Megillah)
and the other is not to the point, attention is paid to the question which is to the point - because it will be possible to answer in a direct manner.
[If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied. - Since, as mentioned in Chapter 3, Halachah 3, the greatness of Torah is that it leads to deed, questions that are directly related to deed are given precedence.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. - since questions of Torah law, while not necessarily immediately relevant to actual deed, provide guidelines regarding our future behavior. In contrast, the interpretation of Torah verses is a more abstract realm of study, further removed from our immediate behavior.
[If one question concerns] the interpretation of the verses of the Torah, and the other aggadah - i.e., the ethical and metaphysical realm of Torah teachings
attention is paid to the question which concerns the interpretation of the verses of the Torah. - Though they are somewhat removed from being practical guidelines for behavior, the former are still in the category of halachah - the aspect of Torah study that is related to deed and action. Hence, it is given precedence over aggadah, whose lessons are more personal and require a greater effort to internalize.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one - a kal vichomer, a fortiori reasoning.This is one of the thirteen rules of Biblical exegesis mentioned by Rabbi Yishmael in the introduction to the Sifre.
For example, Bava Metzia 3b attempts to derive the following concept using a kal vichomer:
Just as a person's own statements, which do not obligate him to pay a fine [and hence, can be considered a minor premise], obligate him to take an oath, the testimony of witnesses, which does obligate him to pay a fine [and, hence, can be considered a major premise,] should also obligate him to take an oath.
attention is paid to the question which concerns the inference drawn from a minor premise to a major one. - As above, though the latter subject matter is somewhat removed from being practical guidelines for behavior, it is still in the category of halachah - the aspect of Torah study that is related to deed and action.
[If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words - a gezeirah shaveh. This is also one of the thirteen rules of Biblical exegesis mentioned by Rabbi Yishmael, as cited above.
When a common word or phrase is found in two separate verses, an analogy is established between them, and concepts applicable to one can be related to the other. However, it must be emphasized that a gezeirah shaveh cannot be arrived at independently, but must be received from a teacher, who, in turn, received it from his teacher in a chain extending back to Moses at Mount Sinai.
attention is paid to the question which concerns the analogy established on the basis of similar words. - The Pri Chadash explains that though both of these have equal status, being included as part of the thirteen rules of Biblical exegesis, precedence is given to the gezeirah shaveh. A person is able to derive a kal vichomer on the basis of his own process of reasoning. In contrast, since a gezeirah shaveh is not the product of one's own thought process, it is more likely to be forgotten. Hence, it is given precedence.
If of the two questioners, one was a sage and one was a commoner, attention is paid to the sage - as mentioned in the next chapter, we are obligated to show Torah Sages respect and honor.
one a student and one a commoner, attention is paid to the student. - Though a student need not be honored in the same way as a sage, a student's dedication to Torah study is deserving of a certain measure of respect.
However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated - The translation of the latter phrase is based on the commentary of the Kessef Mishneh.
or both questions concern actual deeds - from this point on, the spokesman - who relays the questions to the teacher, as mentioned in halachah 3.
has the option [of giving precedence to whichever question he desires].
Commentary Halacha 9
One should not sleep in a house of study. - Megillah 28a relates that Rabbi Zeira's students asked him why he had merited a long life. Among the reasons he gave them was that he had never slept (or even napped) in the house of study.
The Shulchan Aruch (Orach Chayim 151:3) allows one to sleep in a house of study. Shulchan Aruch HaRav (Hilchot Talmud Torah 4:12) explains that this leniency was granted when a person spent his days and nights in the house of study. Therefore, rather than cause him to waste his time going back and forth from his home, he was permitted to sleep in the house of study.
When any person dozes in the house of study, his Torah will be torn in shreds. - i.e., his memory will become faulty and he will be able to recall only what he has learned at certain times (Rashi, Sanhedrin 71a).
This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags." - Sanhedrin, op. cit., quotes Rabbi Zeira (see above) as making this statement.
Conversation in the house of study should concern only the words of Torah. - There are two reasons why unnecessary conversation is forbidden in the house of study:
a) to prevent wasting time that could be used for Torah study. (See Berachot 53a);
b) as a token of respect for the house of study. According to this rationale, such conversation is forbidden even when it does not involve making an interruption in one's studies. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:11.)
Even if someone sneezes, one should not wish him: "[To your] recovery" - This was the Talmudic equivalent of Gesundheit or "God bless you."
in the house of study. - Berachot, loc. cit., relates that this rule was observed in Rabban Gamliel's house of study.
Needless to say - if such statements are forbidden...
[the discussion of] other matters is prohibited. - Chaggigah 12b adds that a person who discusses other matters in a house of study will be punished by being forced to eating glowing coals.
The sanctity of a house of study exceeds that of a synagogue. - Note Hilchot Tefillah, Chapter 11, where the Rambam discusses the sanctity of houses of study and synagogues in detail, mentioning various (restrictions) on our behavior that were ordained as a token of respect. (See also Tur and Shulchan Aruch, Orach Chayim 151.)
The greater sanctity of a house of study is expressed by the law (Hilchot Tefillah, Halachah 14), that a synagogue may be transformed into a house of study. However, a house of study should not be transformed into a synagogue.
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Rambam:
• 3 Chapters a Day: Berachot Berachot - Chapter Seven, Berachot Berachot - Chapter Eight, Berachot Berachot - Chapter Nine
Berachot - Chapter Seven
Halacha 1
The Sages of Israel were wont to follow many customs at meals. All these are included in the realm of mannered behavior. Among them:
When entering for a meal, the man of greatest stature should wash his hands first. Afterwards, all should enter enter and sit down, reclining on couches. The man of greatest stature reclines at the head of the company, and the person who is second in prominence reclines below him. If there are three couches, the man of greatest stature reclines at the head of the company, the person who is second in prominence reclines above him, and the person who is third in prominence reclines below him.
Halacha 2
The host should recite the blessing hamotzi. When he completes the blessing, he should break bread. A guest should recite grace, so that he will bless the host. If they are all members of the household, the person of greatest stature should break bread and recite grace.
Halacha 3
The person breaking bread is not permitted to do so until salt or relishes have been brought before each individual, unless their intention was to eat bread by itself.
One should not break off a small piece, lest one appear stingy, nor a piece larger than the size of an egg, lest one appear like a glutton. On the Sabbath, however, one may break off a large piece. One should break the bread at the place that it has been baked thoroughly.
Halacha 4
The most preferable way to perform the mitzvah is to break open a whole loaf. When one possesses a whole loaf of barley bread and a sliced loaf of wheat bread, one should put the sliced loaf together with the whole loaf, so that one will break open both a loaf of wheat and a whole loaf.
On Sabbaths and on festivals, one is obligated to break bread on two whole loaves. One should hold both in one's hands [when reciting the blessing] and break open one.
Halacha 5
The person who breaks bread should give a slice of bread to each individual, ¼the latter« should each pick up the piece with his hand. The person who breaks bread should not place the bread in the hand of a person who is eating unless the latter is a mourner.
The person who breaks bread should take the bread first and eat. Those assembled may not eat until the person who recites the blessing tastes [from the bread]. The person reciting the blessing may not taste [from the bread] until those assembled complete the recitation of Amen. Should the person breaking bread desire to honor his teacher or a scholar of greater stature than he by allowing him to take the bread before he does, he may.
Halacha 6
Two people should wait for each other when [eating from the same] dish. When three people are [eating from the same dish], it is not [necessary] to wait. When two have completed eating, the third should also cease. If, however, one completes eating, the other two need not cease.
One should not talk during a meal lest a dangerous situation arise. For this reason, if wine is brought in the midst of the meal, each person should recite the blessing alone. Were one to recite the blessing and another to answer Amen while he is swallowing, a dangerous situation might arise.
One should not look at the face of a person who is eating or at his portion, lest he become embarrassed.
Halacha 7
An attendant who stands before those dining should not eat together with them. As an act of mercy, one should allow him to taste each dish to satisfy his desire. If the assembled give him wine, he should recite a blessing over each cup, because his drinking is dependent on their desire, not his own.
Halacha 8
Should one of the assembled go out to urinate, he need wash only one hand [before] entering. Should he speak with a friend and thus remain outside for an extended period of time, he should wash both his hands [before] entering.
If [the company] was sitting and drinking, he should enter, sit in his place, wash his hands [with his back turned], and then turn to face the guests. Why should he wash in his place? So that the others will not say that he did not wash his hands because bread is not being served.
Halacha 9
Raw meat should not be placed on bread, nor should a full cup be passed over bread. Similarly, bread should not be used as a support for a plate, nor should it be thrown. The same applies to pieces [of meat or fish] and other foods that do not have shells - e.g., berries, grapes, and figs - because they will become disgusting.
It is permissible to cause wine to flow through pipes in the halls of bridegrooms, and roasted grains and nuts may be tossed at the bridegrooms in summer. This is not permitted in the winter, however, because they will become disgusting.
We should not wash our hands with wine, whether it has been mixed with water or not. Similarly, we may not spoil any other food or beverage in a contemptuous and derisive manner.
Halacha 10
It is forbidden for guests to take any of [the food] that they have been served and give it to the sons or the daughters of the host. Perhaps the host will become embarrassed because all he had was what he had served and that will have been taken away by the children.
A person should not send a friend a cask of wine with oil floating on its surface, lest one send a friend a cask that is [almost] entirely wine with only [a small amount] of oil on its surface. The recipient may be [unaware of the cask's contents,] invite guests [with the intention of serving them oil,] and become embarrassed [at his inability to do so]. Similarly, any other activity that may cause a person who holds a feast to become embarrassed is forbidden.
Halacha 11
After [everyone] finishes eating, the tables should be removed and the place where they ate should be swept. Afterwards, [those assembled] should wash their hands [as mentioned above].
[This practice should be followed] lest pieces [of bread] the size of an olive be found on the floor. It is forbidden to walk or wash over [pieces of this size]. If, however, the pieces are smaller than an olive, it is permissible to destroy them intentionally.
Halacha 12
When water is brought to wash, the one who recites grace washes his hands first, so that the person of greatest stature will not sit with dirty hands while others are washing. The remainder of the people eating wash one after another.
Honor is not paid to anyone with regard to [the order of washing], because honor is not extended with regard to dirty hands, crossing bridges, or on the roads, with the exception of an entrance that is fit to have a mezuzah, and even then only with regard to entering.
Halacha 13
After [the assembled] finish washing their hands, drying their hands, and reciting grace, the person who recited grace should recite the blessing over the incense when the incense burner is brought in. Everyone should answer Amen.
Halacha 14
If wine is available, [grace should be recited over a cup of wine]. We bring a cup that contains a revi'it or more and spices. [The person reciting grace] should hold the wine in his right hand and the spices in his left hand while reciting grace. Afterwards, he should recite the blessing on the wine, and then the blessing on the spices.
If the spices were fragrant oil or the like, he should spread them on the head of the attendant afterwards. If the attendant was a Torah sage, he should spread it on the wall so that he will not be going out to the marketplace with perfume.
Halacha 15
Although grace does not require wine, should one recite grace over wine according to the custom we have mentioned, [several conditions must be met:]
One should wash out the cup over which the blessing is recited on the inside and rinse its outside.
It should be filled with undiluted wine. When one reaches the blessing for Eretz Yisrael, one should add a small amount of water so that it will be pleasant to drink.
Conversation should not be made over the cup over which grace is recited. Rather, everyone should remain silent until grace and the blessing of the wine is concluded, and then they should drink.
Berachot - Chapter Eight
Halacha 1
[When partaking of] all fruit that grows on trees, we recite the blessing borey pri ha'etz beforehand, and borey nefashot rabbot... afterward. An exception is made regarding the five species of fruit mentioned in the Torah: grapes, figs, pomegranates, olives, and dates. The single blessing that includes the three [blessings of grace] is recited after them.
[When partaking of] fruit that grows from the earth and vegetables, we recite the blessing borey pri ha'adamah beforehand and borey nefashot rabbot afterward.
[When partaking of] foods that do not grow from the earth - e.g., meat, cheese, fish, eggs, water, milk, honey, and the like - we recite the blessing, shehakol beforehand and borey nefashot rabbot afterward.
When a person drinks water for an intention other than fulfilling his thirst, it is not necessary for him to recite a blessing beforehand or afterward.
Halacha 2
When a person squeezes fruit - with the exception of grapes and olives - to extract its juices, he should recite the blessings shehakol beforehand and borey nefashot afterward.
Over wine, he should recite the blessing borey pri hagafen beforehand and the single blessing that includes the three [blessings of grace] afterward. Over oil, he should recite the blessing borey pri ha'etz beforehand.
When does the above apply? When he has a sore throat and drinks the oil together with the sauce of cooked [vegetables] and the like, for he benefited by drinking. If, however, a person drank oil alone or did not have a sore throat, he should recite the blessing shehakol, because he did not benefit from the taste of the oil.
Halacha 3
When fruits and vegetables that are usually eaten raw are cooked or stewed, one should recite the blessings shehakol beforehand and borey nefashot afterward.
[Conversely,] when one eats vegetables that are usually eaten cooked - e.g., cabbage or turnips - raw, one should recite the blessings shehakol beforehand and borey nefashot afterward. When one eats them cooked or stewed, one should recite the blessings borey pri ha'adamah beforehand and borey nefashot afterward.
When foods are commonly eaten both raw and cooked, regardless of whether one eats them raw or cooked, one should recite the blessing appropriate for them: i.e., if they are fruit that grows on trees, borey pri ha'etz; if they are fruits that grow from the ground or vegetables, borey pri ha'adamah.
Halacha 4
When one stews vegetables that are frequently stewed, one should recite the blessing borey pri ha'adamah on the soup produced, because the soup produced by stewing is equivalent to [the vegetables] that are stewed if it is common custom to stew them. This applies only when one stews them to drink the soup.
The blessing shehakol is recited over date-honey. Nevertheless, when one crushes dates by hand, removes their pits, and makes them into a substance resembling a dough, one should recite the blessing borey pri ha'etz beforehand and the single blessing that includes the three [blessings of grace] afterward.
Halacha 5
Regarding sugar cane whose sap is extracted and cooked until it crystallizes like salt: The overwhelming majority of the Geonim require that the blessing borey pri ha'adamah is recited upon it. Others say that the blessing borey pri ha'etz should be recited upon it.
Similarly, they say that one who sucks sugar cane should recite the blessing borey pri ha'adamah. I say that this is not a fruit, and the blessing shehakol should be recited upon it. The "honey" produced by these canes that has been altered by fire should not be given greater prominence than date honey, which is not changed by fire, and yet the blessing shehakol is recited upon it.
Halacha 6
[When partaking of] the top stalk of the palm tree [hearts of palm], which is like white wood, one should recite the blessingshehakol.[When partaking of] petals from [the flowers of] the caper bush, one should recite the blessing borey pri ha'adamah, because they are not fruit. Caper berries - the fruit of this bush which looks like small dates - require the blessing borey pri ha'etz.
Halacha 7
[When partaking of] fresh peppers and ginger, one should recite the blessing borey pri ha'adamah. When these products are dry, they do not require any blessing, neither beforehand nor afterward, because they are considered spices and not food.
Similarly, foods that are not fit to be eaten and beverages that are not fit to be drunk do not require any blessing, neither beforehand nor afterward.
Halacha 8
The blessing shehakol is recited over bread that has become moldy, wine on which a film has risen, food that has spoiled, windfall fruit that is underdeveloped, beer, vinegar, locusts, salt, truffles, and mushrooms.
Whenever shehakol is recited before partaking of a food, the blessing borey nefashot is recited afterwards. Whenever a food requires a blessing afterwards, it also requires a blessing beforehand.
Halacha 9
When one pours three measures [of water] over [wine] dregs and receives four measures of liquid, one should recite the blessing borey pri hagafen upon it, for it is considered to be diluted wine. If one receives less than four measures of liquid, one should recite the blessing shehakol even when the liquid tastes like wine.
Halacha 10
A person who recited the blessing borey pri ha'adamah over fruits that grow on trees fulfills his obligation. Conversely, one who recited the blessing borey pri ha'etz over fruits that grow from the ground does not fulfill his obligation. One who recites the blessing shehakol over any food fulfills his obligation. [This applies even in regard] to bread and wine.
Halacha 11
Should a person take a cup of beer in his hand and begin reciting a blessing with the intention of saying shehakol..., and instead err and say borey pri hagafen, he is not compelled to repeat [the blessing].
Similarly, if fruits that grow from the earth were placed before him, and he began reciting a blessing with the intention of saying borey pri ha'adamah, and instead erred and said borey pri ha'etz, he is not compelled to repeat [the blessing].
By the same token, if a cooked dish of grain was placed before him and he began reciting a blessing with the intention of saying borey minei mezonot, and instead erred and said hamotzi..., he fulfills his obligation.
[These decisions were rendered] because at the time when he mentioned God's name and His sovereignty, which are the essence of this blessing, he had the intention of reciting the appropriate blessing for this food. Therefore, since the essence of the blessing was not recited in error, he is considered to have fulfilled his obligation and need not repeat it, although he erred at its conclusion.
Halacha 12
With regard to all these blessings, if a doubt arises whether one recited the blessing or not, one should not repeat the blessing, neither before eating or afterwards, because [the blessings] were instituted by the Sages.
[The following rules apply when] a person forgets and places food in his mouth without reciting a blessing: with regard to beverages, he should swallow them and recite a blessing afterwards. If they were fruit which would become disgusting if he would remove them [from his mouth] - e.g., berries or grapes - he should push them to the side [of his mouth], recite the blessing and swallow them afterwards. If they would not become disgusting - e.g., beans or peas - he should remove them, so that his mouth will be free to recite the blessing and eat them afterwards.
Halacha 13
[The following rules apply when] several types of food are placed before a person [at the same time]: If the same blessing applies to all of them, one should recite the blessing on one, and thus fulfill one's obligation regarding the others. If the same blessing does not apply to all of them, one should recite the blessing that is appropriate for each one individually. The order of precedence depends on one's desires.
When there is no one type of food that one desires more than the others, [the order of precedence is as follows:] If among the foods there are foods from the seven species [for which Eretz Yisrael was praised], the blessing should be recited over them first. The species that are mentioned first in the verse receive precedence with regard to the blessing.
The seven species are those mentioned in the following verse, [Deuteronomy 8:8:] "A land of wheat, barley, vines, figs, and pomegranates, a land of olives that produce oil and honey." Honey refers to date-honey.
Dates are given precedence over grapes because dates were mentioned second in proximity to the word "land," and grapes were mentioned third in proximity to that word.
Halacha 14
The single blessing that includes the three blessings [of grace] recited over the five species of fruit and over wine is the same as that recited over grain products, except that for fruit, one should say [at the beginning]: "for the trees, for the fruit of the trees and for the produce of the field, and for the precious land..." and for wine, one should say [at the beginning]: "for the vines and for the fruit of the vine...."
For both [wine and fruit], one should conclude: "for the land and for the fruits." A person in Eretz Yisrael should conclude: "for the land and for its fruits."
There are some who add the following phrase before the conclusion of this blessing: "For You, God, are good and do good," for it reflects the fourth blessing [of grace]. There is, however, an opinion that states that the fourth blessing was instituted for grace alone.
Halacha 15
Should a person drink wine, eat dates, and also eat cooked food made from the five species of grain, he should recite [a single] blessing afterwards: "Blessed are You, God, our Lord, King of the universe, for the life-giving and the sustaining [food], for the vines and the fruit of the vine, for the trees and for the fruit of the trees and for the produce of the field, and for the precious land...." He should conclude, "Blessed are You, God, for the land and for the sustenance and for the fruits."
Halacha 16
If, however, a person ate meat and drank wine, he should recite a separate blessing afterwards for each food. Nevertheless, if he ate figs or grapes with apples, pears, and the like, he should recite the single blessing that includes the three blessings [of grace] afterwards. It includes everything that he ate, since all the foods are "fruit of the trees." The same principles apply in other similar situations.
Berachot - Chapter Nine
Halacha 1
Just as it is forbidden to benefit from food or drink before reciting a blessing, so too, it is forbidden to benefit from a pleasant fragrance before reciting a blessing.
What blessings should be recited over pleasant fragrance? If the fragrant substance is a tree or the product of a tree, one should recite the blessing "[Blessed...] who created fragrant trees." If the fragrant substance is an herb or the product of an herb, one should recite the blessing "[Blessed...] who created fragrant herbs."
If it is not from a tree or an herb - e.g., musk, which comes from an animal - one should recite the blessing "[Blessed...] who created various kinds of spices." If it is a fruit that is fit to eat - e.g., an etrog or an apple - one should recite the blessing "[Blessed...] who endowed fruits with pleasant fragrance."
Should one recite the blessing "[Blessed...] who created various kinds of spices," on any fragrance, one fulfills one's obligation.
Halacha 2
A blessing should not be recited on incense until a cloud of smoke rises up.
What blessing should be recited over it? If the incense comes from a tree, one should recite the blessing "[Blessed...] who created fragrant trees." If it comes from an herb, [one should recite] "... who created fragrant herbs." If it came from an animal or the like, [one should recite] "... who created various kinds of spices."
Halacha 3
Balsam oil and the like require the blessing "... who created pleasant oil." If, however, one pressed or soaked olives until they produced oil with a pleasant fragrance, one should recite the blessing "...who created fragrant trees." Oil in which spices were mixed, as was done for the anointing oil, requires the blessing "...who created various kinds of spices."
If one brought both oil and a myrtle to a person, he should recite the blessing on the myrtle and include the oil, because the same blessing, "...who created fragrant trees," applies to both of them.
Halacha 4
When one has both a fragrant spice from a tree and a fragrant spice from an herb, a single blessing should not be recited to include both of them. Rather, a blessing should be recited for each one individually.
When wine and fragrant oil are brought before a person, he should hold the wine in his right hand and the oil in his left hand, recite the blessing over the wine and drink it, and then recite the blessing over the oil, smell it, and then, spread it on the attendant's head. If the attendant is a Torah scholar, he should spread it on the wall.
Halacha 5
If there is a doubt whether a spice requires the blessing "...who created fragrant trees" or the blessing "...who created fragrant herbs," one should recite the blessing "...who created various kinds of spices." Similarly, one should recite the blessing "...who created various kinds of spices" over a mixture of spices prepared by a perfumer.
When a person enters a perfumery, he should recite the blessing "...who created various kinds of spices." If he spends the entire day there, he should recite only one blessing. If he enters and leaves several times, he should recite a blessing each time he enters.
Halacha 6
Anemones and lavender require the blessing "...who created fragrant trees." Lilies that are raised in a garden require the blessing "...who created fragrant trees"; those that grow in the field require the blessing "...who created fragrant herbs."
Roses, rose water, frankincense, and rock roses require the blessing "...who created fragrant trees."
Halacha 7
There are types of pleasant fragrances over which blessings should not be recited: a pleasant fragrance that is forbidden, a pleasant fragrance used as a deodorant, and a pleasant fragrance that was not prepared with the intent that it be smelled itself.
Halacha 8
What is implied? One should not recite a blessing over perfumes of false gods or over perfumes of women with whom sexual relations are forbidden, because it is forbidden to smell them.
Blessings should not be recited over perfumes placed by the dead, perfumes placed in toilets, or an oil used to remove filth, because they are intended to remove a foul odor.
A blessing is not recited when incense is burned to perfume utensils or clothes, because the incense was not prepared with the intent that it be smelled itself. Similarly, a blessing should not be recited on clothes that were perfumed in this manner, because the fragrant substance itself is not present; there is merely a fragrance without any substance.
Halacha 9
A blessing should not be recited on spices used at a gentile party, because we assume that a gentile party is dedicated to idol worship.
[The following rules apply when] a person smelled a pleasant fragrance while walking outside a city: If the majority of the city are gentiles, he should not recite a blessing. If the majority of the city are Jewish, he should. If a fragrance for which a blessing should be recited becomes mixed with a fragrance for which a blessing should not be recited, the ruling depends on the majority.
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Hayom Yom:
Friday, 25 Tevet 5775 • 16 January 2015
"Today's Day"
Bless Rosh Chodesh Sh'vat. Say the entire Tehillim in the early morning. Day of farbrengen.
Haftora: Haba'im yashreish.
Torah lessons: Chumash: Sh'mot, Shevi'i with Rashi.
Tehillim: 119, 1-96.
Tanya: Inasmuch as (p. 53)...measure up to all." (p. 59).
From my father's sichot: Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.
There is a difference: The Egyptian Exodus means shattering and then departure, which is why they went away from Egypt. The Chassidic exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the world. This means, while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended. This is attained through the avoda of Chassidus.1
FOOTNOTES
1. When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah. Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world." The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals. He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing mitzvot in inhospitable circumstances. While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.
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Daily Thought:
De-Kvetching
The more good news you bring your Creator, the less need you will have to complain about the opposite.
Meditate on those things you have to be thankful for. Express your thanks out loud.
The number of things to kvetch about will rapidly diminish.
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Bless Rosh Chodesh Sh'vat. Say the entire Tehillim in the early morning. Day of farbrengen.
Haftora: Haba'im yashreish.
Torah lessons: Chumash: Sh'mot, Shevi'i with Rashi.
Tehillim: 119, 1-96.
Tanya: Inasmuch as (p. 53)...measure up to all." (p. 59).
From my father's sichot: Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.
There is a difference: The Egyptian Exodus means shattering and then departure, which is why they went away from Egypt. The Chassidic exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the world. This means, while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended. This is attained through the avoda of Chassidus.1
FOOTNOTES
1. When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah. Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world." The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals. He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing mitzvot in inhospitable circumstances. While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.
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Daily Thought:
De-Kvetching
The more good news you bring your Creator, the less need you will have to complain about the opposite.
Meditate on those things you have to be thankful for. Express your thanks out loud.
The number of things to kvetch about will rapidly diminish.
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