Today's Laws & Customs:
"Yud Shevat" observances
Chabad Chassidim observe the customs of the yahrtzeit (anniversary of the passing) of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950), as established by his son-in-law, Rabbi Menachem Mendel Schneerson (1902-1994), who succeeded him as Rebbe following his passing on the 10th of Shevat in 1950.
Link: A Letter from the Lubavitcher Rebbe outlining his suggested observances for Rabbi Yosef Yitzchak's first yahrtzeit.
Today in Jewish History:
Passing of the Rashash (1777)
Rabbi Shalom Sharabi, known by his name's acronym, the RaShaSH, was born in Yemen, and as a young man immigrated to Israel. He was quickly recognized for his piety and scholarship, especially in the area of Jewish mysticism, and was appointed to be dean of the famed Kabbalistic learning center in the Old City of Jerusalem, the Yeshivat ha-Mekubbalim.
He authored many works, mostly based on the teachings of the great kabbalist, Rabbi Isaac Luria, the Ari. Rabbi Sharabi's most famous work is a commentary on the prayerbook, replete with kabbalistic meditations.
His mystical works are studied by kabbalists to this very day. He is also considered to be a foremost authority on Yemenite Jewish traditions and customs.
Link: The Kabbalah
Passing of Rebbetzin Rivkah (1914)
Rebbetzin Rivkah Schneerson was born in Lubavitch in 1833; her maternal grandfather was Rabbi DovBer, the 2nd Rebbe of Chabad-Lubavitch. In 1849 she married her first cousin, Rabbi Shmuel, who later became the fourth Lubavitcher Rebbe. For many years Rebbetzin Rivkah, who survived her husband by 33 years, was the esteemed matriarch of Lubavitch, and Chassidim frequented her home to listen to her accounts of the early years of Lubavitch. She is the source of many of the stories recorded in the talks, letters and memoirs of her grandson, Rabbi Yosef Yitzchak (the sixth Lubavitcher Rebbe). The Beth Rivkah network of girls' schools, founded by Rabbi Yosef Yitzchak in the 1940's, are named after her.
Yahrtzeit of R. Yosef Yitzchak Schneersohn (1950)
The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, passed away on Shabbat morning, the 10th of Shevat, of the year 5710 from creation (1950)
Links: A brief biography; more about Rabbi Yosef Yitzchak; works authored by Rabbi Yosef Yitzchak.
Lubavitcher Rebbe assumes leadership (1951)
At a gathering of Chassidim marking the first anniversary of the passing of the sixth Lubavitcher Rebbe, the late Rebbe's son-in-law, Rabbi Menachem Mendel Schneerson, delivered a Chassidic discourse (maamar) entitled Basi L'Gani ("I Came into My Garden"), signifying his formal acceptance of the leadership of the Chabad-Lubavitch movement.
Links: A timeline biography of the Rebbe; Love According to the Rebbe (includes a description of the historic "statement" given by the Rebbe on Shevat 10, 1951); Leadership according to the Rebbe; 54 Years; 54 Ideas
DAILY QUOTE:
Our great teacher, Rabbi Schneur Zalman of Liadi, set forth a program for Chassidim of "avoda" (literally, "work"): to critically examine one's every action to be certain it conforms strictly with truth and involves conscientious effort.
Avoda does not imply - as some think, altogether erroneously - that one must pulverize mountains and shatter boulders, turn the world upside down. The absolute truth is that any positive and G-dly effort, whatever it may be, is perfectly satisfactory when performed with true intent...[Hayom Yom]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Passing of the Rashash (1777)
Rabbi Shalom Sharabi, known by his name's acronym, the RaShaSH, was born in Yemen, and as a young man immigrated to Israel. He was quickly recognized for his piety and scholarship, especially in the area of Jewish mysticism, and was appointed to be dean of the famed Kabbalistic learning center in the Old City of Jerusalem, the Yeshivat ha-Mekubbalim.
He authored many works, mostly based on the teachings of the great kabbalist, Rabbi Isaac Luria, the Ari. Rabbi Sharabi's most famous work is a commentary on the prayerbook, replete with kabbalistic meditations.
His mystical works are studied by kabbalists to this very day. He is also considered to be a foremost authority on Yemenite Jewish traditions and customs.
Link: The Kabbalah
Passing of Rebbetzin Rivkah (1914)
Rebbetzin Rivkah Schneerson was born in Lubavitch in 1833; her maternal grandfather was Rabbi DovBer, the 2nd Rebbe of Chabad-Lubavitch. In 1849 she married her first cousin, Rabbi Shmuel, who later became the fourth Lubavitcher Rebbe. For many years Rebbetzin Rivkah, who survived her husband by 33 years, was the esteemed matriarch of Lubavitch, and Chassidim frequented her home to listen to her accounts of the early years of Lubavitch. She is the source of many of the stories recorded in the talks, letters and memoirs of her grandson, Rabbi Yosef Yitzchak (the sixth Lubavitcher Rebbe). The Beth Rivkah network of girls' schools, founded by Rabbi Yosef Yitzchak in the 1940's, are named after her.
Yahrtzeit of R. Yosef Yitzchak Schneersohn (1950)
The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, passed away on Shabbat morning, the 10th of Shevat, of the year 5710 from creation (1950)
Links: A brief biography; more about Rabbi Yosef Yitzchak; works authored by Rabbi Yosef Yitzchak.
Lubavitcher Rebbe assumes leadership (1951)
At a gathering of Chassidim marking the first anniversary of the passing of the sixth Lubavitcher Rebbe, the late Rebbe's son-in-law, Rabbi Menachem Mendel Schneerson, delivered a Chassidic discourse (maamar) entitled Basi L'Gani ("I Came into My Garden"), signifying his formal acceptance of the leadership of the Chabad-Lubavitch movement.
Links: A timeline biography of the Rebbe; Love According to the Rebbe (includes a description of the historic "statement" given by the Rebbe on Shevat 10, 1951); Leadership according to the Rebbe; 54 Years; 54 Ideas
DAILY QUOTE:
Our great teacher, Rabbi Schneur Zalman of Liadi, set forth a program for Chassidim of "avoda" (literally, "work"): to critically examine one's every action to be certain it conforms strictly with truth and involves conscientious effort.
Avoda does not imply - as some think, altogether erroneously - that one must pulverize mountains and shatter boulders, turn the world upside down. The absolute truth is that any positive and G-dly effort, whatever it may be, is perfectly satisfactory when performed with true intent...[Hayom Yom]
DAILY STUDY:
Chumash Parshat Beshalach, 6th Portion (Exodus 16:11-16:36) with Rashi
• Chapter 16
11. The Lord spoke to Moses, saying, יא. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
12. I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God. יב. שָׁמַעְתִּי אֶת תְּלוּנּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהֹוָה אֱלֹהֵיכֶם:
13. It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. יג. וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטּל סָבִיב לַמַּחֲנֶה:
the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b]
השלו: מין עוף ושמן מאד:
there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box.
היתה שכבת הטל: הטל שוכב על המן ובמקום אחר הוא אומר (במדבר יא ט) וברדת הטל וגו' הטל יורד על הארץ והמן יורד עליו, וחוזר ויורד טל עליו והרי הוא כמונח בקופסא:
14. The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground. יד. וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ:
The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.”
ותעל שכבת הטל וגו': כשהחמה זורחת עולה הטל שעל המן לקראת החמה, כדרך טל עולה לקראת החמה, אף אם תמלא שפופרת של ביצה טל, ותסתום את פיה ותניחה בחמה, היא עולה מאליה באויר. ורבותינו דרשו שהטל עולה מן הארץ באויר, וכעלות שכבת הטל נתגלה המן וראו והנה על פני המדבר וגו':
fine: Something thin.
דק: דבר דק:
bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37).
מחספס: מגולה, ואין דומה לו במקרא. ויש לפרש מחוספס לשון חפיסא ודלוסקמא שבלשון משנה. כשנתגלה משכבת הטל ראו שהיה דבר דק מחוספס בתוכו בין שתי שכבות הטל. ואונקלוס תרגם מקלף, לשון (בראשית ל לז) מחשוף הלבן:
as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse.
ככפר: כפור ייליד"ה בלעז [שכבה קפואה] דעדק כגיר (ישעיהו כז ט) כאבני גיר והוא מין צבע שחור, כדאמרינן גבי כסוי הדם (חולין פח ב) הגיר והזרניך. דעדק כגיר כגלידא על ארעא, דק היה כגיר ושוכב מוגלד כקרח על הארץ. וכן פירוש דק ככפור, שטוח קלוש ומחובר כגליד. דק טינבי"ש בלעז [דק], שהיה מגליד גלד דק מלמעלה. וכגיר שתרגם אונקלוס, תוספת הוא על לשון העברית, ואין לו תיבה בפסוק:
15. When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat. טו. וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר משֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהֹוָה לָכֶם לְאָכְלָה:
It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5).
מן הוא: הכנת מזון הוא, כמו (דניאל א ה) וימן להם המלך:
because they did not know what it was: that they were able to call it by its name.
כי לא ידעו מה הוא: שיקראוהו בשמו:
16. This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take. טז. זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ:
an omer: The name of a measure.
עמר: שם מדה:
according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person.
מספר נפשתיכם: כפי מנין נפשות שיש לאיש באהלו תקחו עומר לכל גולגולת:
17. And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little. יז. וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט:
both the one who gathered much and the one who gathered little: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna].
המרבה והממעיט: יש שלקטו הרבה ויש שלקטו מעט וכשבאו לביתם ומדדו בעומר, איש איש מה שלקטו, ומצאו שהמרבה ללקוט לא העדיף על עומר לגולגולת אשר באהלו, והממעיט ללקוט לא מצא חסר מעומר לגולגולת, וזהו נס גדול שנעשה בו:
18. And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered. יח. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ:
19. And Moses said to them, Let no one leave over [any] of it until morning יט. וַיֹּאמֶר משֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר:
20. But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them. כ. וְלֹא שָׁמְעוּ אֶל משֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאשׁ וַיִּקְצֹף עֲלֵהֶם משֶׁה:
men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10]
ויותרו אנשים: דתן ואבירם:
and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan]
וירם תולעים: לשון רמה:
and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta]
ויבאש: הרי זה מקרא הפוך, שתחלה הבאיש ולבסוף התליע, כענין שנאמר (פסוק כד) ולא הבאיש ורמה לא היתה בו, וכן דרך כל המתליעים:
21. They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted. כא. וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס:
and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta]. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt.
וחם השמש ונמס: הנשאר בשדה נמוח ונעשה נחלים, ושותין ממנו אילים וצבאים, ואומות העולם צדין מהם וטועמין בהם טעם מן, ויודעין מה שבחן של ישראל. ותרגומו של נמס פשר, לשון פושרין, על ידי השמש מתחמם ומפשיר דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז]:
it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b).
ונמס: דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז:
22. It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses. כב. וַיְהִי | בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמשֶׁה:
they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5]
לקטו לחם משנה: כשמדדו את לקיטתם באהליהם מצאו כפלים שני העומר לאחד. ומדרש אגדה לחם משנה משונה. אותו היום נשתנה לשבח בריחו וטעמו:
and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17]
ויגידו למשה: שאלוהו מה היום מיומים, ומכאן יש ללמוד שעדיין לא הגיד להם משה פרשת שבת שנצטווה לומר להם (פסוק ה) והיה ביום הששי והכינו וגו', עד ששאלו את זאת, אמר להם (פסוק כג) הוא אשר דבר ה', שנצטויתי לומר לכם, ולכך ענשו הכתוב, שאמר לו (פסוק כח) עד אנה מאנתם, ולא הוציאו מן הכלל:
23. So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning. כג. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהֹוָה שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַיהֹוָה מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר:
Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes.
את אשר תאפו אפו: מה שאתם רוצים לאפות בתנור, אפו היום, הכל לשני ימים, ומה שאתם צריכים לבשל ממנו במים, בשלו היום. לשון אפייה נופל בלחם, ולשון בישול בתבשיל:
to keep: for storage.
למשמרת: לגניזה:
24. So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it. כד. וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה משֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ:
25. And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field. כה. וַיֹּאמֶר משֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַיהֹוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה:
And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta]
ויאמר משה אכלהו היום כי שבת היום: שחרית שהיו רגילים לצאת וללקוט, באו לשאול אם נצא אם לאו, אמר להם את שבידכם אכלו. לערב חזרו לפניו ושאלוהו מהו לצאת, אמר להם שבת היום. ראה אותם דואגים שמא פסק המן ולא ירד עוד, אמר להם היום לא תמצאוהו. מה תלמוד לומר היום, היום לא תמצאוהו אבל מחר תמצאוהו:
26. Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none כו. שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ:
but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta]
וביום השביעי שבת: שבת הוא, המן לא יהיה בו, ולא בא הכתוב אלא לרבות יום הכיפורים וימים טובים:
27. It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any]. כז. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ:
28. The Lord said to Moses, How long will you refuse to observe My commandments and My teachings? כח. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי:
How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a]
עד אנה מאנתם: משל הדיוט הוא, בהדי הוצא לקי כרבא, על ידי הרשעים מתגנין הכשרין:
29. See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day כט. רְאוּ כִּי יְהֹוָה נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ | אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי:
See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days.
ראו: בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת לתת לכם לחם יומים:
Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b]
שבו איש תחתיו: מכאן סמכו חכמים ארבע אמות ליוצא חוץ לתחום:
let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna.
אל יצא איש ממקמו: אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:
30. So the people rested on the seventh day. ל. וַיִשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי:
31. The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey. לא. וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ:
and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a).
והוא כזרע גד לבן: עשב ששמו אליינדר"א [כוסבר] וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:
like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos.
כצפיחת: בצק שמטגנין אותו בדבש וקורין לו אסקריטין בלשון משנה והוא תרגום של אונקלוס:
32. Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt. לב. וַיֹּאמֶר משֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן | יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:
preserved: for safekeeping.
למשמרת: לגניזה:
for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta]
לדרותיכם: בימי ירמיהו כשהיה ירמיהו מוכיחם, למה אין אתם עוסקים בתורה והם אומרים נניח מלאכתנו ונעסוק בתורה, מהיכן נתפרנס, הוציא להם צנצנת המן ואמר להם (ירמיהו ב לא) הדור אתם ראו דבר ה', שמעו לא נאמר אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:
33. And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations לג. וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהֹוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם:
jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta]
צנצנת: צלוחית של חרס, כתרגומו:
and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. —
והנח אתו לפני ה': לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:
34. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved. לד. כַּאֲשֶׁר צִוָּה יְהֹוָה אֶל משֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת:
35. And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan. לה. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן:
forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a]
ארבעים שנה: והלא חסר שלושים יום, שהרי בחמישה עשר באייר ירד להם המן תחלה, ובחמישה עשר בניסן פסק, שנאמר (יהושע ה יב) וישבות המן ממחרת, אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:
to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a]
אל ארץ נושבת: לאחר שעברו את הירדן שאותה שבעבר הירדן מיושבת וטובה, שנאמר (דברים ג כה) אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן, ותרגום של נושבת יתבתא, רצה לומר מיושבת:
to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a]
אל קצה ארץ כנען: בתחלת הגבול, קודם שעברו את הירדן, והוא ערבות מואב. נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בשבעה באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום עד שהקריבו העומר בששה עשר בניסן, שנאמר (יהושע ה יא) ויאכלו מעבור הארץ ממחרת הפסח:
36. The omer is one tenth of an ephah. לו. וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא:
one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b]
עשרית האיפה: האיפה שלש סאין, והסאה ששה קבין והקב ארבעה לוגין והלוג שש ביצים נמצא עשירית האיפה ארבעים ושלוש ביצים וחומש ביצה והוא שיעור לחלה ולמנחות:
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Daily Tehillim: Psalms Chapters 55-59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
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Tanya: Likutei Amarim, end of Chapter 22
• Lessons in Tanya
• Today's Tanya Lesson
Friday, 10 Shevat, 5775 • 30 January 2015
Likutei Amarim, end of Chapter 22
Likutei Amarim, end of Chapter 22
והנה רצון העליון בבחינת פנים הוא מקור החיים המחיה את כל העולמות
Now, the Supernal Will, of the quality of “Countenance”, i.e., the inner aspect of G‑d’s Will, which is directed toward the ultimate object of G‑d’s desire, is the source of life which animates all worlds.
ולפי שאינו שורה כלל על הסטרא אחרא, וגם בחינת אחוריים של רצון העליון אינו מלובש בתוכה ממש, אלא מקיף עליה מלמעלה, לכך היא מקום המיתה והטומאה, ה‘ ישמרנו
But since it is not bestowed on the sitra achra at all, and even the “hinder-part” of the Divine Will is not actually clothed within it but merely encompasses it from above, therefore it is the abode of death and impurity (May G‑d preserve us from them!).
כי מעט מזער אור וחיות שיונקת ומקבלת לתוכה מבחינת אחוריים דקדושה שלמעלה הוא בבחינת גלות ממש בתוכה, בסוד גלות השכינה הנ״ל
For the minute measure of light and life that it derives and that it absorbs internally from the external aspect of Divine holiness, is in a state of actual exile within it — as in the concept of the “exile of the Shechinah [within the kelipot]” described earlier.1
ולכן נקרא בשם אלהים אחרים
It is for this reason too that the kelipah is termed “other gods,” apart from the reason given above — namely, that the kelipot derive from אחוריים , the “hinder-part” of G‑d’s Will,
שהיא עבודה זרה ממש, וכפירה באחדותו של מלך מלכי המלכים הקב״ה
for it constitutes actual idolatry and a denial of the unity of G‑d, the Supreme King of kings — the Holy One, blessed be He.
The explanation of these two reasons is as follows: Every created being is animated by two types of Divine life-force. One is an internalized life-force, which is beamed to suit the character and capacity of each individual creature. It is this power that determines the character of each being; it becomes one with it and is felt by it — in fact, this internalized life-force constitutes its identity. The second type of life-force is of an encompassing, transcendental nature. It does not adapt itself to the individual character of each being, and is not clothed within it; rather, it animates from without, so to speak — from its own level, above the created being which it animates.
The kelipot, too, are animated by these two types of Divine life-force. The latter type, since it does not permeate them, does not conflict with their ego. The kelipot can thus consider themselves independent beings, even while acknowledging G‑d as the source of their vitality. They need not deny Him. With regard to this type of G‑dly life-force, the kelipot are called אלהים אחרים — “other gods,” only because they receive their life from the אחוריים , from the “hinder-part” of G‑d’s Will.
The kelipot cannot, however, acknowledge the former, internalized type of G‑dly life-force, while asserting at the same time that they are separate from G‑d. To do so would be self-contradictory; for, as explained, this kind of life-force constitutes the very identity of every created being. The kelipot therefore completely deny this life-force (and it is thus truly in a state of exile within them). It is thus with regard to this life-force that the kelipot are called אלהים אחרים — “other gods,” in the literal sense of the term — implying idolatry and a denial of G‑d’s unity.
This the Alter Rebbe now goes on to say:
כי מאחר שאור וחיות דקדושה הוא בבחינת גלות בתוכה, אינה בטילה כלל לגבי קדושת הקב״ה
For inasmuch as the light and life of holiness i.e., the internalized life-force are in a state of exile within the kelipah, it does not surrender itself at all to the holiness of G‑d.
ואדרבה מגביה עצמה כנשר, לומר אני ואפסי עוד, וכמאמר: יאור לי ואני עשיתני
On the contrary, it soars aloft like an eagle, saying2: “I am, and there is nothing beside me”; or, as in the statement of Pharaoh3: “The river is mine, and I have made myself!”
ולכן אמרו רז״ל שגסות הרוח שקולה כעבודה זרה ממש
That is why the Sages, of blessed memory, said that4 arrogance is truly tantamount to idolatry.
כי עיקר ושרש עבודה זרה הוא מה שנחשב לדבר בפני עצמו, נפרד מקדושתו של מקום, ולא כפירה בה’ לגמרי
For the essence and root of idolatry is that it is regarded as an independent entity, separate from the holiness of G‑d; idolatry does not imply an outright denial of G‑d;
כדאיתא בגמרא דקרו ליה אלקא דאלקיא
as it is stated in the Gemara5 that they of the realm of kelipah call Him “the G‑d of gods,” so that although they do not deny His supremacy, their statement nevertheless constitutes idolatry,
אלא שגם הם מחשיבים עצמם ליש ודבר בפני עצמו, ובזה מפרידים את עצמם מקדושתו של מקום, ברוך הוא, מאחר שאין בטלים לו יתברך
only because they consider themselves, too, to be separate entities and independent beings; and thereby they separate themselves from the holiness of G‑d, since they do not efface themselves before Him.
כי אין קדושה עליונה שורה אלא על מה שבטל לו יתברך, כנ״ל
For the supernal holiness rests only on that which is surrendered to Him, as explained above. 6
ולכן נקראים טורי דפרודא בזהר הקדוש
For this reason the Zohar7 calls the kelipot “peaks of separation” i.e., they are as haughty as the mountain peaks, and are thus separate from G‑d.
והרי זו כפירה באחדותו האמיתית, דכולא קמיה כלא חשיב, ובטל באמת לו יתברך
But this constitutes a denial of G‑d’s true unity, since His unity implies that8 “all is esteemed as nothing before Him,” and that all is utterly nullified before Him,
ולרצונו המחיה את כולם ומהוה אותם מאין ליש תמיד
and before His Will which animates them all, and which constantly brings them into being out of nothingness.
Arrogance, therefore, which is the aggrandizement of one’s own identity, is diametrically opposed to the surrender of one’s identity which is a corollary of the concept of G‑d’s unity. Arrogance thus represents a denial of the unity of G‑d, and for this reason the Gemara equates it with idolatry.
* * *
To summarize briefly the points made in this chapter: Through many and varied tzimtzumim the Divine Word brought into being kelipot and the sitra achra, who perceive themselves to be entities separate from G‑d. For this reason, G‑d’s Word is described in the Torah as speech, for the element of separation found in human speech (where the spoken word becomes separated from the speaker) is also present in the Divine “speech” of Creation. However, this separateness exists only in the perspective from which the created beings view their relationship with their source; from G‑d’s perspective there is no separation at all, for everything is united with Him and is contained within Him even after it is created.
With this, the Alter Rebbe concludes one step of the discussion begun in ch. 20. There he stated that in order to explain how all the commandments of the Torah are encapsulated in the two commandments concerning idolatry, it is first necessary to clarify the true meaning of idolatry. This in turn necessitated an in‑depth discussion of the meaning of the unity of G‑d, which idolatry denies. The Alter Rebbe has thus far explained that G‑d’s unity means not only that there is but one G‑d: rather G‑d is the only existing being. All else is as naught before Him. Thus, any feeling (such as the kelipot feel) of having an identity of one’s own, apart from G‑d, actually represents idolatry.
In the following two chapters the Alter Rebbe now resumes his discussion, explaining how the above concept of G‑d’s unity finds expression in all the mitzvot of the Torah.
——— ● ———
FOOTNOTES
1. Ch. 19.
2. Yeshayahu 47:8; Tzephaniah 2:15.
3. A compound of Yeshayahu 29:9 and 29:3.
4. Sotah 4b.
5. Menachot 110a.
6. Ch. 6.
7. I, 158a.
8. Zohar I, 11b.
____________________________
Rambam:
Daily Mitzvah P155 Sefer Hamitzvot
Today's Mitzvah
Friday 10 Shevat, 5775 • 30 January 2015
Daily Mitzvah P155 Sefer Hamitzvot
Today's Mitzvah
Friday 10 Shevat, 5775 • 30 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 155 (Digest)
Sanctifying the Shabbat
"Remember the Shabbat to keep it holy"—Exodus 20:8.
We are commanded to honor the Shabbat when it enters and when it leaves by pronouncing words that proclaim the greatness and holiness of the day, and its distinctness from the weekdays that precede and follow it. This mitzvah – commonly known as kiddush and havdalah – is performed over a cup of wine.
The 155th mitzvah is that we are commanded to make a verbal declaration when Shabbos enters and when it leaves. We must mention the greatness and exalted character of this day, and how it is distinct from the other days of the week which precede it and follow it.
The source of this commandment is G‑d's statementex1 (exalted be He), "Remember the Shabbos day to sanctify it." This means that one should commemorate it through mentioning its holiness and greatness. This is the mitzvah of Kiddush.
The Mechilta says the following: " 'Remember the Shabbos day to sanctify it,' — this means one should sanctify it through reciting a blessing." The Sages said explicitly,2 "Remember [Kiddush] over wine."
The Sages also said,3 "Sanctify it when it enters and when it leaves," [the phrase, "when it leaves"] referring to Havdalah, which is also part of our commandment to remember Shabbos.
The details of this commandment are explained in the end of tractate Pesachim4, and in many places in Berachos5 and Shabbos6.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Shmos 20:8.
2.Pesachim 106a.
3.See Kapach, 5731, note 71, that the apparent source is Sh'iltos D'Rav Achai, parshas Zos HaBerachah.
4.. 106a.
5.. 51b.
6.. 150b.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
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 155 (Digest)
Sanctifying the Shabbat
"Remember the Shabbat to keep it holy"—Exodus 20:8.
We are commanded to honor the Shabbat when it enters and when it leaves by pronouncing words that proclaim the greatness and holiness of the day, and its distinctness from the weekdays that precede and follow it. This mitzvah – commonly known as kiddush and havdalah – is performed over a cup of wine.
The 155th mitzvah is that we are commanded to make a verbal declaration when Shabbos enters and when it leaves. We must mention the greatness and exalted character of this day, and how it is distinct from the other days of the week which precede it and follow it.
The source of this commandment is G‑d's statementex1 (exalted be He), "Remember the Shabbos day to sanctify it." This means that one should commemorate it through mentioning its holiness and greatness. This is the mitzvah of Kiddush.
The Mechilta says the following: " 'Remember the Shabbos day to sanctify it,' — this means one should sanctify it through reciting a blessing." The Sages said explicitly,2 "Remember [Kiddush] over wine."
The Sages also said,3 "Sanctify it when it enters and when it leaves," [the phrase, "when it leaves"] referring to Havdalah, which is also part of our commandment to remember Shabbos.
The details of this commandment are explained in the end of tractate Pesachim4, and in many places in Berachos5 and Shabbos6.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Shmos 20:8.
2.Pesachim 106a.
3.See Kapach, 5731, note 71, that the apparent source is Sh'iltos D'Rav Achai, parshas Zos HaBerachah.
4.. 106a.
5.. 51b.
6.. 150b.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Rambam:
• 1 Chapter a Day: Avodah Kochavim - Chapter ElevenAvodah Kochavim - Chapter Eleven
Halacha 1
We may not follow the statutes of the idolaters or resemble them in their [style] of dress, coiffure, or the like, as [Leviticus 20:23] states: "Do not follow the statutes of the nation [that I am driving out before you]," as [Leviticus 18:3] states: "Do not follow their statutes," and as [Deuteronomy 12:30] states: "Be careful, lest you inquire after them."
[All these verses] share a single theme: they warn us not to try to resemble [the gentiles]. Instead, the Jews should be separate from them and distinct in their dress and in their deeds, as they are in their ideals and character traits. In this context, [Leviticus 20:26] states: "I have separated you from the nations [to be Mine]."
[Thus,] one may not wear a garment which is unique to them or grow the tresses of our hair as they do. We may not shave our heads from the sides and leave hair in the center as they do. This is called a blorit. We may not shave the hair on the front of our faces from ear to ear and leave a growth at the back of our heads as they do. We may not build Temples in order that many people may enter as they do. Whoever performs one of the above or a deed of this nature is [liable for] lashes.
Halacha 2
When a Jew is cutting a idolater's hair, he must stop when he approaches within three fingerbreadths of his blorit on all sides.
Halacha 3
A Jew who has an important position in a gentile kingdom and must sit before their kings, and would be embarrassed if he did not resemble them, is granted permission to wear clothes which resemble theirs and shave the hair on his face as they do.
Halacha 4
It is forbidden to practice soothsaying as idolaters do, as [Leviticus 19:26] states: "Do not act as a soothsayer."
What is meant by a soothsayer? For example, those who say: Since my piece of bread fell out of my mouth, or my staff fell from my hand, I will not travel to this place today, since if I were to go I would not be able to accomplish my desires.
Since a fox passed on my right side, I will not go out of my door today, since if I were to go out I would meet a deceiver.
Similarly, [this category includes] those who hear the chirping of a bird and say: This will happen or this will not happen; it is beneficial to do this or it is detrimental to do this. [Also, it includes] those who say: Slaughter this rooster that crowed like a raven; slaughter this hen that crowed like a rooster.
Similarly, a person who sets up omens for himself; e.g., if this and this happens, I will do this. If it will not happen, I will not do it, as Eliezer, the servant of Abraham did, and the things of the like - all this is forbidden. Anyone who does one of these things because of such omens is [liable for] lashes.
Halacha 5
[A different ruling applies when] a person says, "This dwelling which I built will be a good omen for me"; "This woman whom I married or this animal that I purchased was blessed. From the time I purchased it onward, I have become rich."
The same applies to a person who rejoices and exclaims, "This is a good omen" when he asks a child, "Which verse are you studying?" and the child reads him a verse of blessing. This and the like are permitted, since the person did not perform an act or hold himself back from performing an act [because of the omen]. All he did was consider something that had already happened as a sign.
Halacha 6
What is meant by a diviner? This refers to a person who performs certain deeds to cause him to fall into a trance and have his mind cleared of all thoughts until he can predict the future, saying, "This will happen" or "This will not happen;" or saying, "it is proper to do such and such. Be careful to do so."
There are some diviners who use sand or stones [to obtain their answers]. Others prostrate themselves on the ground, make strange motions and scream. Others look at a metal or crystal mirror, fantasize, and speak. Still others carry a staff and lean on it and tap with it until they fall into a trance and speak. This is what the prophet [Hoshea (4:12) meant by] saying, "My people will inquire of their rods. Their staffs will tell them."
Halacha 7
It is forbidden to divine or to inquire of a diviner. A person who inquires of a diviner is given "stripes for rebelliousness." In contrast, the diviner himself is [punished by] lashes if he performs one of the above or other similar acts, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who practices divination."
Halacha 8
Who is a fortuneteller? A person who tries to predict auspicious times, using astrology and saying, "This day will be a good day," "This day will be a bad day," "It is appropriate to perform a particular task on a certain day"; or "This year" or "This month will not be opportune for this particular matter."
Halacha 9
It is forbidden to tell fortunes. [This applies] even though one does not perform a deed, but merely relates the falsehoods which the fools consider to be words of truth and wisdom. Anyone who performs a deed because of an astrological calculation or arranges his work or his journeys to fit a time that was suggested by the astrologers is [liable for] lashes, as [Leviticus 19:26] states: "Do not tell fortunes."
Also included in the scope of this prohibition is one who performs magic tricks and deludes those who observe him into thinking that he performs wonders although he is not doing so. He is [liable for] lashes.
Halacha 10
Who is a person who casts spells? A person who chants incantations that have no meaning in people's speech or any connotation and imagines in his foolish perception that his words have an effect. Such people will say: If you cast a particular spell on a snake or a scorpion, they will do no harm. If you cast a particular spell on a person, he will never be harmed. Some of them will hold a key or a rock in their hands while they are talking, or perform other similar deeds. All of these are forbidden.
A person who casts spells is [punished by lashes] if he holds anything in his hand or performs an act while speaking, even if he merely gestures with his finger, as [Deuteronomy 18:10-11] states: "There shall not be found among you... one who casts spells." If, however, the person merely spoke without moving his finger or his head and without holding anything in his hand, and similarly, a person who has a spell cast upon him through the utterance of such incantations, thinking that this will help him, he is given "stripes for rebelliousness" because he participated in the foolish activities of a spell-caster.
All these deplorable incantations and strange names will not do harm, nor will they bring any benefit.
Halacha 11
When a person has been bitten by a scorpion or a snake, it is permitted to recite incantations over the bite. [This is permitted] - even on the Sabbath - in order to settle his mind and strengthen his feelings. Even though [the incantations] are of no avail, since the victim's life is in danger, permission was granted lest he become overly disturbed.
Halacha 12
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.
Halacha 13
Who is one who seeks [information] from the dead? A person who starves himself and goes to sleep in a cemetery so that a deceased person will come to him in a dream and reply to his questions. There are others who wear special clothes, recite incantations, burn a particular type of incense, and sleep alone so that a deceased person will come to them and speak to them in a dream. To summarize: Anyone who performs a deed in order that a deceased person should come to him and give him information is [liable for] lashes, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who seeks [information] from the dead."
Halacha 14
It is forbidden to inquire of a person who practices [divination with an] ov or ayid'oni, as [Deuteronomy 18:10-11] states: "There shall not be found among you one who passes..., one who seeks [information] from an ov or a yid'oni."
Thus, a person who practices [divination with an] ov or a yid'oni himself is stoned to death, and a person who inquires of them violates a negative commandment and receives stripes for rebelliousness. One who plans his deeds and acts according to their instructions is [liable for] lashes.
Halacha 15
A sorcerer must be condemned to execution by stoning. This applies when he commits a deed of sorcery. If, however, he merely deludes those who observe him into thinking that he is performing an act although he actually does not, he is given stripes for rebelliousness.
[The reason is] that the prohibition against sorcery is stated in the prohibition [Deuteronomy 18:10-11]: "There shall not be found among you one who... [practices sorcery]." It is, however, a prohibition which is punishable by execution by the court, as [Exodus 22:17] states: "Do not allow a witch to live." [Therefore,] lashes are not administered for its violation.
Halacha 16
All the above matters are falsehood and lies with which the original idolaters deceived the gentile nations in order to lead them after them. It is not fitting for the Jews who are wise sages to be drawn into such emptiness, nor to consider that they have any value as [implied by Numbers 23:23]: "No black magic can be found among Jacob, or occult arts within Israel." Similarly, [Deuteronomy 18:14] states: "These nations which you are driving out listen to astrologers and diviners. This is not [what God... has granted] you."
Whoever believes in [occult arts] of this nature and, in his heart, thinks that they are true and words of wisdom, but are forbidden by the Torah, is foolish and feebleminded. He is considered like women and children who have underdeveloped intellects.
The masters of wisdom and those of perfect knowledge know with clear proof that all these crafts which the Torah forbade are not reflections of wisdom, but rather, emptiness and vanity which attracted the feebleminded and caused them to abandon all the paths of truth. For these reasons, when the Torah warned against all these empty matters, it advised [Deuteronomy 18:13]: "Be of perfect faith with God, your Lord."
Rambam:
• 3 Chapters a Day: Shabbos - Chapter Thirty, Eruvin - Chapter One, Eruvin - Chapter Two
Shabbos - Chapter Thirty
Halacha 1
There are four [dimensions] to the [observance of] the Sabbath: two originating in the Torah, and two originating in the words of our Sages, which are given exposition by the Prophets. [The two dimensions originating] in the Torah are the commandments "Remember [the Sabbath day]"1 and "Observe [the Sabbath day]."2
[The two dimensions] given exposition by the Prophets are honor and pleasure3, as [Isaiah 58:13] states: "And you shall call the Sabbath 'A delight, sanctified unto God and honored.'
Halacha 2
What is meant by honor? This refers to our Sages' statement that it is a mitzvah4 for a person to wash his face, his hands, and his feet5 in hot water on Friday in honor of the Sabbath. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Sabbath as one goes out to greet a king.
Halacha 3
Among the ways of honoring the Sabbath is wearing a clean garment.8 One's Sabbath garments should not resemble one's weekday clothes. A person who does not have a different garment for the Sabbath should allow his robe to hang low,9 so that his [Sabbath] clothing will not resemble the clothes he wears during the week.
Ezra ordained that the people launder their clothes on Thursday10 as an expression of honor for the Sabbath.
Halacha 4
Halacha 5
A person should prepare his table on Friday, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive.15 Similarly, a person should prepare his table on Saturday night,16 even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. [In this manner,] he shows his respect for the Sabbath when it enters and when it departs.
Halacha 6
Even a very important person who is unaccustomed to buying items at the marketplace or to doing housework is required to perform tasks to prepare by himself for the Sabbath. This is an expression of his own personal honor.21
The Sages of the former generations22 [would involve themselves in such activities]: There was one who would cook, one who would salt meat, one would braid wicks, and one who would kindle the lamps. Others would go out and purchase food and beverages for the Sabbath, even though this was not their ordinary practice. The more one involves oneself in such activities, the more praiseworthy it is.
Halacha 7
What is meant by [Sabbath] delight? This refers to our Sages' statement23 that a person must prepare a particularly sumptuous dish and a pleasantly flavored beverage for the Sabbath. All of this must be done within the context of a person's financial status.
The more one spends [both financially,] in expenses undertaken for the Sabbath and [in effort,] in the preparation of many good foods, the more praiseworthy it is.24 If, however, this is not within one's [financial] capacity, even if one merely stews food or the like in honor of the Sabbath, this is considered to be Sabbath delight.
Halacha 8
A person who is indulgent and wealthy and conducts all his days as Sabbaths must also partake of different foods on the Sabbath from those of which he partakes during the week. If [his fare] cannot be changed, he should [at least] change the time at which he eats [his meals]. [For example,] if he usually eats early, he should eat later.28 If he usually eats late, he should eat earlier.
Halacha 9
A person is obligated to eat three meals on the Sabbath:29 one in the evening, one in the morning, and one in the afternoon.30 One should be extremely careful regarding these three meals, not to eat any less. Even a poor man who derives his livelihood from charity should eat three meals [on the Sabbath].31
[Nevertheless,] a person who is sick from overeating, or one who fasts constantly is not obligated to partake of three meals.32
Halacha 10
Eating meat and drinking wine on the Sabbath is a form of pleasure for a person,37 provided this is within his [financial] capacity.38
On the Sabbaths and holidays, a significant meal at which wine will be served is forbidden to be scheduled for the time the house of study is in session.39Instead, the practice of the righteous of the former generations would be as follows: A person would recite the morning service and the additional service in the synagogue. Afterwards, he would return home and partake of the second [Sabbath] meal. He would then proceed to the house of study, to read [from the Written Law] and to study [the Oral Law] until the afternoon, at which time he would recite the afternoon service. He would then [partake of] the third [Sabbath] meal, a significant [sitting] at which wine is served, and continue eating and drinking until the Sabbath passed.
Halacha 11
It is forbidden for a person to travel more than three parsa'ot from the beginning of the day on Friday. [This restriction was adopted] so that one will arrive home early in the day and prepare one's Sabbath meals. [One may not rely on] the members of one's household to prepare for him, [for they] do not know that one will arrive on this day.
Needless to say, [this restriction applies] when one is visiting others, since [by arriving unexpectedly,] one will embarrass them, for they will not have made the preparations appropriate for hosting guests.40
Halacha 12
It is forbidden to fast,41 to cry out [to God], to offer supplication, or to entreat [His] mercy on the Sabbath.42 Even when [a community is beset] by a distressing circumstance that would ordinarily require the community to fast and sound the trumpets,43we do not fast or sound the trumpets on the Sabbath or holidays.
[There are, however, exceptions. They include] a city surrounded by gentiles or a [flooding] river, and a ship sinking at sea. We may sound the trumpets on the Sabbath to summon help for them, offer supplications on their behalf, and ask for mercy for them.44
Halacha 13
We do not lay siege to gentile cities less than three days before the Sabbath, so that the minds of the warriors will become settled and they will not be agitated and preoccupied on the Sabbath.45
For this reason, we may not set sail on a ship less than three days before the Sabbath, so that one's mind will be settled before the Sabbath and one will not suffer excessive discomfort.46 For the sake of a mitzvah, however, one may set out on a sea journey even on Friday. One should enter into an agreement that [the ship] interrupt [its journey] on the Sabbath. [If, however,] this agreement is not kept [it is not of consequence].47
Halacha 14
Sexual relations are considered a dimension of Sabbath pleasure.50 Therefore, Torah scholars who are healthy51 set aside Friday night as the night when they fulfill their conjugal duties.52
At the outset, it is permitted to engage in sexual relations with a virgin on the Sabbath. It is not [forbidden because] one is creating a wound,53 nor because of the pain the woman [feels].
Halacha 15
[The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah.54And the Sabbath is the eternal sign between the Holy One, blessed be He, and us.55
For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who violates the Sabbath is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards.56 Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: "Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it...."
It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come,57 as [Isaiah 58:14]58 states: "'You will then delight in God. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of God spoken."
| FOOTNOTES | |
| 1. |
This involves the sanctification of the Sabbath, as explained in the previous chapter.
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| 2. |
This involves the prohibition against labor on the Sabbath, as reflected in the first 24 chapters of this text.
In the Guide for the Perplexed (Vol. II, Chapter 31), the Rambam explains that the commandment to remember the Sabbath commemorates the Sabbath of creation and the holiness that the Sabbath brings into the world. The commandment to observe the Sabbath reflects the connection to the exodus from Egypt and thus emphasizes the dimension connected with the cessation of labor.
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| 3. |
The explanation of these two dimensions is the subject of this final chapter of the Sabbath laws.
The Ramban (in his commentary on Leviticus 23:3) considers the honor of the Sabbath and the delight in it as required by the Torah itself. For the Torah (ibid.) describes the Sabbath as a "holy convocation," and the Sifra explains that that term implies that the day must "be sanctified, honored... and delighted in."
|
| 4. |
This is not an absolute obligation. One who fulfills it receives a reward, but one who does not is not punished (Shulchan Aruch HaRav 260:1; Mishnah Berurah 260:1).
|
| 5. |
The Rambam's statements are based on Shabbat 25b. Note the Tur (Orach Chayim 260), which mentions that a person should wash his entire body. The Rambam's decision is quoted by theShulchan Aruch (Orach Chayim 260:1), while the Tur's ruling is quoted by the Ramah.
|
| 6. |
Shabbat 119a describes Rabbi Chanina as following this practice.
|
| 7. |
Our text of Shabbat 119a reads "Sabbath, the queen," and indeed, this analogy is employed extremely frequently. From the Maggid Mishneh's commentary, it appears that the Rambam's version of that passage reads, "Sabbath, the king." According to the kabbalah, the feminine term is more appropriate, because the Sabbath is associated with the sefirah of Malchut, which reflects a feminine dimension.
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| 8. |
See also the Sefer Chassidim (quoted in the Mishnah Berurah 262:6), which emphasizes that a person must also endeavor to keep his clothes clean. For example, he should not hold a child until he covers his clothes.
|
| 9. |
As is the fashion of the wealthy. (See Hilchot De'ot 5:9.)
|
| 10. |
But not on Friday, so that they will have time to engage in other Sabbath preparations (Magen Avraham 242:3).
|
| 11. |
Two reasons are given: a) to enter Sabbath with an appetite (Shulchan Aruch, Orach Chayim249:2), b) to allow oneself time for Sabbath preparations (Magen Avraham 249:4).
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| 12. |
I.e., one should not arrange to hold a feast on Friday that one would not hold ordinarily during the week (Maggid Mishneh). This includes even feasts associated with a mitzvah (Shulchan Aruch, loc. cit.). One may, however, hold a feast associated with a mitzvah that should be performed on that day - e.g., a circumcision or the redemption of the first-born (Ramah, loc. cit.). These feasts should be held as early as possible, and by no means should begin later than 3:00 PM (or the equivalent time according to the principle of "seasonal hours"), as will be explained.
Although the Ra'avad differs with the Rambam regarding this prohibition, the explanation offered above is accepted by most authorities.
|
| 13. |
This refers to an ordinary meal that one might partake of during the week. Although one is not required to refrain from eating, one should preferably not plan to eat a meal at this time (Shulchan Aruch, loc. cit.).
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| 14. |
I.e., the prohibition begins nine "seasonal" hours after daybreak. Thus, on a day that begins at 6:00 AM and concludes at 6:00 PM, the time would be 3:00 PM. This time would be later in the summer and earlier in the winter.
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| 15. |
I.e., even if the quantity of food the person eats is not great, he should prepare his table as if he is to partake of a distinguished meal.
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| 16. |
This refers to the melaveh malkah meal that should be eaten at a table set in the same manner as at all the other Sabbath meals (Mishnah Berurah 300:1).
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| 17. |
Note the Nimukei Maharai, which emphasizes that כבוד ("honor") appears to refer to activities that are performed in preparation for the Sabbath, while ענג ("delight") to the appreciation of pleasure on the Sabbath itself. Note, however, the Ramah's gloss on the Shulchan Aruch (Orach Chayim262:1). There the Ramah emphasizes that one should keep one's table attractively set throughout the entire Sabbath, implying that although honoring the Sabbath begins with preparing for it on Friday, the mitzvah continues throughout the day.
|
| 18. |
See Chapter 5 for a detailed discussion of the mitzvah of lighting Sabbath lights.
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| 19. |
In Talmudic times, people would recline on couches while eating, and this is the intent here. The word מטה also means "bed," and the Mishnah Berurah 262:2 writes that it is appropriate that the beds of the house be made before the commencement of the Sabbath.
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| 20. |
Shabbat 119b relates that a person returning home from the synagogue is accompanied by two angels, one with positive tendencies and the other with negative tendencies. When they enter the home and see it prepared for the Sabbath, even the angel with negative tendencies is forced to give his blessing that this setting be repeated in the week to come.
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| 21. |
I.e., rather than think that involving himself in such activities will be demeaning, he should appreciate that these deeds will enhance his honor. Even if it is possible to have others perform these tasks for one, it is preferable to carry out certain deeds oneself. For there is nothing more honorable than to give honor to the Sabbath. In this context, Rabbenu Chanan'el refers toKiddushin 41a, "It is more of a mitzvah [to perform a positive action] oneself, rather than [to charge] an agent [with its performance]."
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| 22. |
The examples quoted by the Rambam are taken from the description (Shabbat 119a) of the manner in which certain of the leading Sages of Babylonia would prepare for the Sabbath.
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| 23. |
As a source, the commentaries point to Shabbat 118b, which states: "How should one delight in the Sabbath? With a dish of beets, large fish, and garlic heads."
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| 24. |
One should not worry about the expense, for Beitzah 16a teaches that a person's income is fixed at the beginning of the year, with the exception of the money that he spends to honor the Sabbath and the festivals. A person need not be concerned with the cost of "honoring the Sabbath," since he will be recompensed for the expense by an increase in his earnings
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| 25. |
See the Shulchan Aruch (Orach Chayim 242:1), which states that one should earnestly endeavor to provide generously for the Sabbath and, if necessary, minimize one's expenditures during the week to do so.
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| 26. |
Note Shulchan Aruch HaRav 242:3 and the Mishnah Berurah 242:3, which state that if possible - even if this entails pawning property - one should borrow to enhance one's Sabbath meals. One may rest assured that ultimately one will be able to repay these debts. Beitzah 15b states that God promises, "Take a loan on My account. I will repay."
According to this view, the directive "Make your Sabbaths as weekdays..." applies only when a person has no property to pawn and will not be given a loan on any other terms.
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| 27. |
Pesachim 113a; Shabbat, loc. cit.
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| 28. |
He should not, however, delay his meals for a lengthy period of time, so that he will not experience discomfort on the Sabbath (Magen Avraham 288:12).
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| 29. |
In his Commentary on the Mishnah (Pe'ah 8:7), the Rambam cites Shabbat 117b, which states that this obligation stems from the fact that when describing the manna, Exodus 16:25 mentions the word היום, "today," three times. In the verse, "today" refers to the Sabbath, and its threefold repetition indicates that three meals should be eaten on that day.
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| 30. |
The Maggid Mishneh explains that with these words, the Rambam is emphasizing that a person who does not eat his meals at these times does not fulfill the mitzvah of eating three Sabbath meals. Although the Halachot Gedolot maintains that the times when one partakes of these meals is not significant, the Shulchan Aruch (Orach Chayim 291:1) rules according to the concept explained by the Maggid Mishneh.
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| 31. |
This directive is addressed, not only to the poor person himself, but to the administrators of the communal charity funds, as reflected in the Rambam's ruling, Hilchot Matnot Ani'im 7:8.
|
| 32. |
Since the obligation to eat stems from the command to delight in the Sabbath, it is not applicable to these individuals, who will suffer discomfort from eating further. Note, however, the wording of theShulchan Aruch (loc. cit.): "A person who cannot eat at all is not obligated to cause himself discomfort."
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| 33. |
Our translation is based on the gloss of the Kessef Mishneh, which differs with the Tur (Orach Chayim 291) in the interpretation of the Rambam's words. The Tur maintains that the Rambam requires the recitation of kiddush before the third meal as well. Almost all the commentaries accept the Kessef Mishneh's view.
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| 34. |
The rationale for this ruling is that the obligation to eat three meals is derived from a verse describing the manna, and the manna was described as "bread" (Exodus 16:15).
Although the Shulchan Aruch (loc. cit.:4) quotes the Rambam's ruling, the Ramah adds in his gloss that there are opinions that maintain that a single complete loaf is sufficient. The Shulchan Aruch continues (loc. cit.:5), mentioning other views that allow one to fulfill his obligation by eating foods other than bread. Although the Shulchan Aruch favors the Rambam's ruling, the later authorities agree that a person who is unable to eat a third meal of bread may fulfill his obligation by eating other foods (Shulchan Aruch HaRav 291:7).
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| 35. |
This obligation stems from the fact that the manna did not descend on the Sabbath, and a double portion of manna descended on the previous day. To commemorate this lechem mishneh(Exodus 16:22), a double portion of bread is placed on the table on the Sabbath.
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| 36. |
Most authorities interpret the Rambam's intent to be that one is obligated to break bread on two complete loaves on the holidays. [The rationale being that the manna did not descend on the holidays as well, and a double portion of manna descended on the previous day (Mechilta).] TheTur, by contrast, interprets the Rambam as requiring one to partake of three meals on the holidays as well.
|
| 37. |
Note Shulchan Aruch HaRav 242:2 and the Mishnah Berurah 242:1, which state that there is no obligation per se to partake of meat, fish, or wine on the Sabbath. The intent is to eat foods that give one pleasure. It has become customary to serve these foods because most people derive pleasure from them.
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| 38. |
This reiterates the theme mentioned in Halachah 7, that one should not overextend oneself financially to provide for the Sabbath. The wording used by the Rambam here also allows us to appreciate the rationale for this ruling: Since the person will be putting himself under undue financial pressure, he will not derive pleasure from this indulgence.
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| 39. |
This would prevent one from attending the house of study. (See Gittin 38b, which states that holding a meal at this time will lead to business misfortune.)
|
| 40. |
In the present age, when travel and communication have advanced considerably, we need not hold rigidly to this halachah. The principle that it teaches, however - that one should not drop in suddenly on one's family and surely, on others - is definitely a significant ethical point.
Note, however, Shulchan Aruch HaRav 249:4 and the Mishnah Berurah 249:3, which state that at present, since people usually prepare generously for the Sabbath meals, there is no difficulty in coming unexpectedly if this cannot be avoided.
Another related point is also worth keeping in mind. Although long distance travel has been greatly facilitated in the present age, one should always plan to arrive several hours before the Sabbath, lest one be held back by forces beyond one's control.
|
| 41. |
Note the Radbaz (Vol. IV, Responsum 1266), who quotes the Rashba as stating that this prohibition has its source in the Torah itself.
|
| 42. |
In one of the Rambam's responsa, he explains that although prayer and supplication are revered media of divine service, on the Sabbath our service of God is channeled through a higher medium: rest and spiritual pleasure. As such, prayer and supplication are not appropriate.
|
| 43. |
In Hilchot Ta'aniot 1:1, the Rambam writes that one of the Torah's commandments is to cry out to God and sound the trumpets at a time of communal distress. He continues in Halachah 4, stating that our Sages required the community to fast on such occasions. In addition to drought, the Rambam mentions several other situations in Hilchot Ta'aniot, Chapter 3, which are described as times of communal distress.
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| 44. |
This is a restatement of a law mentioned previously in Chapter 2, Halachah 24. Chapter 2 involves questions concerning pikuach nefesh, the threat to life, and that is the reason why exceptions are made in these instances.
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| 45. |
I.e., the siege must begin no later than Tuesday. (See Shulchan Aruch HaRav 248:1.) Note, however, the Mishnah Berurah 248:4, which cites other views that count the three days as beginning on Thursday. Thus, the siege may begin on Wednesday.
Although the army will still be in a state of war, and agitation will thus not have been eliminated entirely, since three days will have passed since the siege began, we can assume that much of the initial confusion and strain will have passed, and the situation will have settled into a routine.
As mentioned in Chapter 2, Halachah 25, we may wage war against gentiles on the Sabbath. Generally, the commentaries mention two reasons why a siege should not be initiated less than three days before the Sabbath: the reason stated by the Rambam, and also that the three days before the Sabbath are considered to be days of preparation. Hence, at this time, one is forbidden to put oneself in a situation where it will inevitably be necessary to violate the Sabbath laws because of pikuach nefesh, a threat to life. When, however, the siege is begun earlier, the situation will have already become part of the soldiers' functional reality before the preparations for the Sabbath have begun, and they will be permitted to violate the Sabbath laws, if necessary.
By mentioning this law in this context, the Rambam emphasizes that the issue with which he is concerned is ensuring, to the fullest extent possible, the soldiers' peace of mind.
|
| 46. |
There are many people who get sea-sick on the first days of a journey. After three days have passed, however, they are likely to have grown accustomed to conditions aboard ship.
According to the Rambam, this prohibition applies only to ocean vessels, and not to river-boat traffic. There are, however, different rationales for the requirement to leave three days before the Sabbath. Among them:
a) By traveling on a ship, one goes beyond the Sabbath limits. Although there is an opinion that the Sabbath limits do not apply when one is ten handbreadths above the ground - as a ship usually is above the ocean or river bed - there is, nevertheless, no definitive ruling about the matter. (See Chapter 27, Halachah 3; see Maharik, Responsum 45.)
b) One may be forced to perform forbidden labor on the ship or, at the very least, have a gentile perform forbidden labors on one's behalf. (See Rivash, Responsum 152.)
With regard to both these matters, these follow the alternate view mentioned above: that within three days of the Sabbath, since the Sabbath preparations have begun, one is not allowed to put oneself into a situation where one will inevitably break the Sabbath laws. If, however, one has put oneself into such a situation before the commencement of the Sabbath preparations, the status is different.
In two of his responsa, the Rambam explains that the question of whether or not the Sabbath limits apply above ten handbreadths is relevant on dry land, but does not apply to water travel at all. Hence, it does not present a difficulty in the case at hand. His view is accepted by the Shulchan Aruch (Orach Chayim 248:2). Although the Ramah mentions objections, the later authorities (Shulchan Aruch HaRav 248:3-4) follow the Rambam's view.
With regard to the performance of work, the Radbaz writes that, according to the Rambam, one may never put oneself into a situation in which one knows that one will inevitably be forced to perform forbidden labors on the Sabbath. (See Be'ur Halachah 248.) The Ramah (Orach Chayim248:2) and the subsequent Ashkenazic authorities definitely do not accept this position. Moreover. from the ruling of the Shulchan Aruch (loc. cit.:4), it appears that the Sephardic community also agrees with the other view.
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| 47. |
See Chapter 24, Halachah 6 and notes, where this law was originally stated and explained. It is repeated here to emphasize that because there is a mitzvah, the discomfort that will be caused by the journey is overlooked.
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| 48. |
Two cities in Lebanon that are not far removed from each other.
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| 49. |
For such a short journey is not likely to disturb one's ordinary functioning.
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| 50. |
This applies to all people, not merely Torah scholars.
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| 51. |
And thus are not prevented from engaging in relations.
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| 52. |
Ketubot 62b interprets Psalms 1:3, "who gives its fruit in its season," as referring to a person who engages in sexual relations on Friday night and not on other occasions. This is the practice of Torah scholars, who generally engage in relations only once a week (Hilchot Ishut 14:1).
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| 53. |
For the hymenal blood is considered to be a distinct entity enclosed in the membrane, and thus this situation differs from others in which bleeding is caused (Rashi, Ketubot 7a).
Note the Magen Avraham 339:11, which mentions that witnesses should observe the yichud, the entry into a private chamber, of the bride and groom before the commencement of the Sabbath, so that all the contractual aspects of the marriage will have been completed at that time.
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| 54. |
The Jerusalem Talmud (Nedarim 3:9) derives the equivalence between the Sabbath and the entire Torah from Nechemiah 9:13-14: "On Mount Sinai You descended.... And You gave them straight judgments... and good statutes and commandments. And You informed them of Your holy Sabbath." The Maggid Mishneh explains that the Sabbath's central importance stems from the fact that it is a sign of God's constant renewal of creation.
Kinat Eliyahu explains the equivalence between the Sabbath and all the other mitzvot as follows: The dynamic spiritual activity of the Sabbath, carried out against a backdrop of rest and material satisfaction, reflects the goal and purpose of the totality of our Torah observance. It is for this reason that our Sages called the Sabbath "a microcosm of the world to come."
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| 55. |
The Rambam is borrowing the wording of Exodus 31:13,17.
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| 56. |
This ruling represents more than a moral condemnation. Not only is such a person not acceptable as a witness and ineligible to take an oath in court, but all the restrictions applied with regard to gentiles - e.g., the prohibitions against gentile wine, gentile milk, and gentile bread - are applied to him. Similarly, he may not be counted in a minyan, nor be given any honor in the synagogue. (SeeKitzur Shulchan Aruch 72:2.)
Many halachic authorities of the recent era (see Iggerot Moshe, Orach Chayim I, Responsum 33, and other sources) explain that there is room for leniency with regard to certain of these restrictions at present. Nevertheless, the overall attitude must still be one of stringency.
It must, however, be emphasized that the offspring of such Jews have a full portion in their Jewish heritage. Instead of shunning them, we must make every effort to draw them close to their spiritual roots. (See Hilchot Mamrim 3:3.)
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| 57. |
Which the Rambam considers to be the ultimate reward, as he writes in Hilchot Teshuvah, Chapter 8.
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| 58. |
It is the observance of the Sabbath that is described in the preceding verse in Isaiah, "And you shall call the Sabbath 'a delight...,' which makes one worthy of the rewards mentioned in this verse.
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Eruvin - Chapter One
Halacha 1
According to Torah law, when there are several neighbors dwelling in a courtyard, each in his private home, they are all permitted to carry within the entire courtyard, from the homes to the courtyard, and from the courtyard to the homes, because the entire courtyard is a private domain1 and it is permitted to carry within it in its entirety.
Similarly, regarding a lane that has a pole [positioned at its entrance] or a beam positioned [above it],2 all the inhabitants of the lane are permitted to carry3 in the entire [lane], and from the courtyards to the lane,4 and from the lane to the courtyards, for the entire lane is a private domain.
Similarly, all [the area within] a city that is surrounded by a wall that is [at least] ten handbreadths high and has gates that are locked at night5 is a private domain. This is the law of the Torah.
Halacha 2
Nevertheless, according to Rabbinic decree, it is forbidden for the neighbors to carry within a private domain that is divided into different dwellings, unless all the inhabitants join together in an eruv before the commencement of the Sabbath.
This [restriction] applies to courtyards, lanes, and cities. It was instituted by [King] Solomon and his court.6
Halacha 3
Similarly, people who dwell in tents,7 in booths, or in an encampment8 that is surrounded by a partition may not carry from tent to tent until they make aneruv. In contrast, [the members of] a caravan [who surround their encampment] with a partition are not required to [join in] an eruv.9 They may transfer articles from tent to tent without an eruv, for [the very nature of their circumstance] is considered to be an eruv, since these are not long-lasting dwellings.10
Halacha 4
Why did [King] Solomon institute this [restriction]? So that the common people would not err and say, "Just as it is permitted to transfer articles from the courtyards to the streets of a city and its marketplaces, and to bring articles in [from these domains] to a courtyard, it is permitted to take articles from the city to the fields and from the fields to the city."
[Moreover, they would operate under the mistaken] impression that the marketplaces and streets - since they are the public domain - are like fields and deserts.11 [This would lead them to a further error, causing them to] say that only a courtyard is a private domain,12 and they would think that there is no prohibition against the transfer of articles, and that it is permitted to transfer articles from a private domain to a public domain [and from a public domain to a private domain].
Halacha 5
Therefore, [King Solomon] instituted [the following rules]: Whenever a private domain is divided into separate dwelling units that are considered the private property of the individuals, and an area remains that is the joint property of all individuals and all share in it equally - e.g., a courtyard with houses13 that open onto it - the area that is jointly owned is considered as a public domain. Similarly, every place that one of the neighbors owns as his private property and treats as his individual holding shall be considered as a private domain.
It is thus forbidden to transfer an article from a person's private property to the area that is owned jointly, just as it is forbidden to transfer from a private domain into the public domain. Instead, every person should contain his activities within his own property, unless an eruv is established, although [according to the Torah] the entire area is one private domain.
Halacha 6
What is meant by an eruv? That all the individuals will join together in one [collection of] food before the commencement of the Sabbath. This serves as a declaration that they have all joined together and share food as one; none of them has [totally] private property. Instead, just as the jointly-owned area is the property of all, so too, everyone shares in the property that is privately owned. They are all joined in one domain.
[Performing] this act will prevent them from erring and thinking that it is permitted to transfer articles between a private domain and the public domain.
Halacha 7
The eruv that the inhabitants of a courtyard make among themselves is referred to as eruvei chatzerot [the joining of the areas of courtyards]. [The joining together of] the inhabitants of a lane or of a city is referred to as shituf, [partnership].
Halacha 8
An eruv [joining together] the inhabitants of a courtyard may not be made with anything other than a whole loaf of bread.14 Even if a loaf of bread is a se'ah15in size, but it is sliced, it may not be used for an eruv. If it is whole, even if it is as small as an isar,16 it may be used for an eruv.17
Just as an eruv may be made using a loaf of bread made from grain,18 so too, may it be made with a loaf of bread made from rice19 or lentils. A loaf of bread made from millet, by contrast, may not be used.20
The shituf [for a lane or for a city, by contrast, may be made using] either bread or other foods.21 For we may use any food for a shituf, with the exception of water and salt. Similarly, mushrooms and truffles may not be used for a shituf, because they are not considered to be foods.22
[The restriction against using water and salt applies only] when they are set aside as separate entities. If one mixes water and salt, this is considered to be brine, and may be used for a shituf.23
Halacha 9
What quantity of food is necessary to establish a shituf? A measure equal to the size of a dried fig24 for every inhabitant of the lane or of the city, provided there are eighteen or less. If, however, there are more than [eighteen inhabitants], the minimum measure [of the shituf] is [an amount of] food [sufficient] for two meals - i.e., an amount equivalent to eighteen dried figs, which is equivalent to the measure of six medium-size eggs.25 Even if thousands and myriads of people desire to make use [of this shituf], [all that is necessary] is [an amount of] food [sufficient] for two meals.
Halacha 10
When a shituf is made using any food that is eaten without further cooking - e.g., a loaf of bread, certain species of grain, or raw meat - the minimum measure is the [amount of] food [sufficient] for two meals.26
When the food in question is a side dish - i.e., something that people customarily eat together with bread - e.g., cooked wine, roasted meat, vinegar, fish brine, olives, and onion heads - the minimum measure is an amount sufficient to accompany two meals.27
Halacha 11
When fresh wine28 is used for a shituf, two revi'iot are required for every [participant]. Similarly, if beer is used, two revi'iot [are required].
If eggs are used, [the minimum measure] is two; they may be used for a shitufeven when raw. [Other minimum measures are:] two pomegranates,29 one etrog, five nuts, five peaches, a Roman pound of vegetables - whether raw or cooked; if [the vegetables] are lightly, but not thoroughly, cooked, they may not be used;30 an uchla31 of spices, a kav of dates, a kav of dried figs, a maneh of crushed figs, a kav of apples, a handful of cuscuta,32 a handful of fresh beans, a Roman pound of lichen.33
Beets are considered vegetables and may be used for an eruv. Onion leaves may not be used for an eruv unless they are already grown, and the length of each leaf is at least that of a spread-out hand. If they are not this long, they are not considered to be food.34
All these types of food are considered to be side dishes; therefore, they have been given these measures. The same principles apply in other similar situations. All foods can be combined to reach the minimum measure required for a shituf.35
Halacha 12
Whenever the term Roman pound is mentioned, it refers to [a measure equal to] two36 full revi'iot.37 An uchla is half a revi'it; a maneh, one hundred dinarim; a dinar, six ma'ah; a ma'ah, the weight of sixteen barley corns;38 a sela, fourdinarim.
A revi'it contains an amount of water or wine39 equivalent to approximately seventeen and one half dinarim. Thus, a Roman pound is equivalent in weight to 35 dinarim, and an uchla is equivalent in weight to eight and three-quarterdinarim.
Halacha 13
Whenever the term se'ah is mentioned, it refers to [a measure equal to] sixkabbim. A kav is four logim, and a log is four revi'iot. We have already defined the measure and the weight of a revi'it.40 These measurements are necessary for a person to remember at all times.
Halacha 14
[All] food that is permitted to be eaten, even if the person who uses it is forbidden to partake of it, may be used for an eruv41 or for a shituf.
What is implied? A nazirite42 may establish a shituf using wine, and an Israelite [may establish a shituf using] terumah.43 Similarly, a person who takes a vow or an oath not to partake44 of a particular food may use it for an eruv or a shituf. For if it is not fit for one person [to partake of], it is fit for another.
Halacha 15
A forbidden [food] - e.g., tevel,45 even food that is considered tevel only by Rabbinic decree46, the first tithe from which terumah was improperly taken,47 or the second tithe or consecrated articles that were not redeemed in the proper manner48 - by contrast, may not be used for an eruv or a shituf.
We may, however, use d'mai49 for an eruv or a shituf, since it is fit to be used by the poor. Similarly, we may use the first tithe after terumah was removed, and the second tithe or consecrated articles that were redeemed, even if the [additional] fifth of their value was not paid.50 For [failure to give] the [additional] fifth does not [void the redemption of these articles].
We may use the second tithe in Jerusalem, since it is fit to be eaten there, but [it may] not [be used] outside [that city].
Halacha 16
How is an eruv [joining the entire area of] a courtyard together established? We collect a complete loaf of bread from every house51 and place all [the loaves] in a single container52 in one of the houses of the courtyard.53 Even a granary, a barn, or a storehouse [is acceptable for this purpose]. If, however, the eruv was placed in a gatehouse - even a gatehouse belonging to a private individual - anexedra,54 a porch, or a house that is not four cubits by four cubits, it is not considered an eruv.
When the eruv is gathered together,55 one recites the blessing: "Blessed be You, God, our Lord, King of the Universe, who has sanctified us with His commandments and commanded us56 concerning the mitzvah of the eruv." [Afterwards,] one says, "With this eruv, all the inhabitants of this courtyard will be permitted to bring objects in and out from one house to another."57
A minor may collect [the bread for] the eruv [joining the entire area of] a courtyard together. The house in which the eruv is placed need not give a loaf of bread.58 If [the inhabitants of a courtyard] ordinarily place [the eruv in one house], as an expression of "the ways of peace"59 it is proper that they should not change [to another home].
Halacha 17
How is a shituf established for a lane? We collect [an amount of food] equivalent to the size of a dried fig from each and every person - or less than this amount,60 if many people are involved. The entire amount is placed in a single container in one of the courtyards in the lane, or in one of the homes. [It is even acceptable] to place it in a small home, in an exedra, or in a porch. If, however, one leaves it in the open space of the lane, it is not acceptable.61
If one leaves the container in one of the courtyards, one must lift the container at least a handbreadth above the ground of the courtyard, so that it will be obvious.62 [When making the shituf,] one recites the blessing, "... concerning the mitzvah of the eruv,"63 and says, "With this shituf, it will be permitted for all the inhabitants of this lane to bring objects in and out - from the lane to the courtyard and from the courtyard to the lane - on the Sabbath."64
Halacha 18
If one divides the eruv or the shituf, it is no longer effective. [This ruling applies] even if [all the portions of the eruv] are located in a single home. If, however, one fills a container with the eruv and there remains some food that one put in a second container, it is acceptable.65
Halacha 19
The participants in a shituf in a lane must, nevertheless, also make an eruv in their [respective] courtyards, so that their children will not forget the laws of aneruv.66For this reason, if bread67 is used as a shituf in a lane, [the inhabitants] may rely on it, and are not required to make an eruv for the courtyards, for the children will take notice of the bread.68
Halacha 20
[A person may establish an eruv on behalf of others. For example,] if one of the inhabitants of a courtyard takes bread and says, "Behold, this is for all the inhabitants of the courtyard," or he took an amount of food equivalent to two meals, and says, "This is for all the inhabitants of the lane," he does not have to collect food from each individual. He must, however, [give their portion] to another person,71 who will acquire it on their behalf.72
One's son or daughter who has reached majority,73 one's Hebrew servant,74and one's wife may take possession on behalf of others. Neither a son nor a daughter below the age of majority, nor a Canaanite servant or maidservant has this prerogative, because they do not have independent financial status.75
Similarly, a Hebrew maidservant may take possession on behalf of others, even though she is below the age of majority,76 for a minor may take possession on behalf of others regarding a matter of Rabbinic law.
A person need not inform the inhabitants of a lane or a courtyard that he has granted them [a portion of food] and established an eruv for them, for these deeds are to their benefit, and a person may grant a colleague benefit without the latter's knowledge.77
Halacha 21
Neither an eruv nor a shituf may be established on the Sabbath. Instead, they must be established before nightfall. One may, however, establish an eruv for a courtyard78 and a shituf for a lane beyn hash'mashot,79 even though there is a doubt whether that time period is considered to be part of the day or part of the night.
The eruv and the shituf must always be accessible, so that one may partake of it throughout the time of beyn hash'mashot.80 For this reason, if, before nightfall, an avalanche fell upon it, it was lost or burned, or it was terumah and became impure, it is not considered to be an eruv. If the above took place after nightfall, the eruv is acceptable. If one is in doubt when this took place, the eruvis acceptable, because whenever a doubt arises whether an eruv is acceptable or not, it is considered acceptable.81
Halacha 22
[The following rules apply when] an eruv or a shituf was placed in a tower, [the tower] was locked, and the key was lost before nightfall: If it is impossible to remove the eruv without performing [a forbidden] labor82 beyn hash'mashot, it is considered as if it had been lost. Therefore, the eruv is not acceptable, for it is impossible for it to be eaten.
If a person separated terumat ma'aser83 or terumah, and made a stipulation that the sacred status not be conveyed [upon these entities] until nightfall, they may not be used for an eruv. [The reason is that] beyn hash'mashot, they are still tevel,84 and [the food used for an eruv must be fit to be eaten before nightfall.
| FOOTNOTES | |
| 1. |
Included in this private domain are all the houses located in the courtyard.
|
| 2. |
See Hilchot Shabbat 17:2,9.
|
| 3. |
The Maggid Mishneh notes that according to Torah law [op. cit.; see also the Rambam's Commentary on the Mishnah (Eruvin 1:2) ], it is permitted to carry within a lane, even though it does not have a pole or a beam. Nevertheless, it is then considered a makom patur and not a private domain.
|
| 4. |
As obvious from Hilchot Shabbat 17:2,8, a lane is an area enclosed by three walls and into which several courtyards open.
|
| 5. |
Based on the Rambam's statements in Hilchot Shabbat 17:10, the Maggid Mishneh and the Radbaz (Vol. V, Responsum 1508) state that the gates of the city need not actually be locked at night; it is sufficient that they are able to be locked.
|
| 6. |
Eruvin 21b states that when King Solomon instituted the requirement for eruvin, a heavenly voice resounded, quoting Proverbs 23:15: "My son, if your heart is wise, My heart will also rejoice."
Sefer HaMitzvot Gadol asks why this requirement was not instituted in an earlier time, and quotes a letter of Rav Hai Gaon that explains that prior to King Solomon's era, the Jews were very heavily involved in wars (to conquer the land of Canaan, and then to protect themselves from the Philistines and others). It was not until King Solomon's time that the land was blessed with peace. Since an army camp is not obligated to heed the restrictions of eruvin (Hilchot Melachim 6:13), the practice was not instituted until the age when peace became the norm in Eretz Yisrael.
|
| 7. |
These all refer to dwellings that are intended to endure for an extended period (Maggid Mishneh).
|
| 8. |
This refers to a camp other than an army camp, as mentioned in Note 6.
|
| 9. |
The Rashba and the Ritba differ from the Rambam on this point and maintain that the travelers in a caravan are required to establish an eruv, and the dwellers of a camp are not. Note the explanation of their difference of opinion in the Be'ur Halachah 366.
|
| 10. |
As mentioned in Halachah 2, the obligation to establish an eruv was instituted to apply to people living in separate dwellings in a single domain. Since these structures are not enduring by nature, the people are not considered to be living in separate dwellings, and the restriction against carrying is therefore not instituted. (See Mishnah Berurah 366:12.)
|
| 11. |
See Hilchot Shabbat 14:1 and notes, which discuss the Rambam's opinion that deserts are a public domain.
|
| 12. |
The Lechem Mishneh comments that according to this logic, it would be unnecessary to forbid taking articles out from homes to a courtyard. He continues, explaining that this restriction is also necessary so that children who are knowledgeable only about what goes on in their homes and the adjacent courtyard will be aware of the obligation of making an eruv.
|
| 13. |
In this halachah, the Rambam is clarifying that the distinctions between different domains with regard to the laws of ownership could create confusion with regard to the domains of the Sabbath. As a safeguard, King Solomon instituted the laws of eruvin.
The Tosafot Yom Tov (Eruvin 7:1) maintains that it is the Rambam's view that a group of houses adjacent to each other without a courtyard does not require an eruv; that is necessary only when there is jointly owned property in the private domain. The Tosafot Yom Tov himself differs from this position and requires an eruv in such a situation. In practice, it is not customary to require aneruv unless there is jointly owned property in the domain.
|
| 14. |
Eruvin 81a states that this law was instituted to prevent quarrels among neighbors that might arise if one gave a whole loaf and one gave only a portion of a loaf. As stated in Halachah 16, every family in the courtyard gives a whole loaf. (See the notes on that halachah.) The Shulchan Aruch(Orach Chayim 366:7) states, however, that if an eruv is established by one person on behalf of others, without collecting flour or loaves of bread from the other inhabitants of the courtyard, it is possible to use a loaf that is not whole.
|
| 15. |
A large measure of grain, approximately 8 kilogram in contemporary measure.
|
| 16. |
A small Italian silver coin, weighing four barley corns (Hilchot Shekalim 1:3).
|
| 17. |
From the Rambam's wording, it would appear that there is no minimum measure required for the size of the loaf; as long as it is whole, it is sufficient, regardless of how many people dwell in the courtyard. Rav Moshe HaCohen and others differ, interpreting Eruvin 80b as requiring the loaf to be large enough to include a measure the size of a dried fig for each of the inhabitants (as the Rambam states in the following halachah regarding a shituf). It is Rav Moshe HaCohen's view that is accepted by the Shulchan Aruch (Orach Chayim 366:6, 368:3).
|
| 18. |
I.e., wheat, barley, spelt, oats, and rye.
|
| 19. |
Based on the Rambam's Commentary on the Mishnah (Sh'vi'it 2:7), we have translated אורז as rice, and דוחן as millet. There are, however, different opinions concerning this matter. (See Magen Avraham 208:9; Turei Zahav 208:11.)
|
| 20. |
For it is not common to make bread from millet.
|
| 21. |
Rashi (Eruvin 71b) explains the difference between the eruv established in a courtyard and theshituf established in a lane as follows: An eruv is necessary in order to consider all of the dwellings as the mutually-owned property of all the members of the courtyard. Since the establishment of a location as a dwelling is a significant halachic act, it is necessary to use a significant food, bread. In contrast, the shituf joining together different courtyards is a far looser arrangement. Hence, other foods are also acceptable.
|
| 22. |
In his Commentary on the Mishnah (Eruvin 3:1), the Rambam explains that mushrooms and truffles are a very base type of food. Hence, they are not considered acceptable.
In his gloss on the Shulchan Aruch (Orach Chayim 386:5), the Vilna Gaon writes that the exclusion does not apply to cooked mushrooms and truffles, for they are considered foods of high quality. Sefer HaKovetz differs and refutes all the proofs brought by the Vilna Gaon.
|
| 23. |
By themselves, these are considered to be fit to prepare food, but not to be foods themselves (Rambam's Commentary on the Mishnah, loc. cit.). When mixed together as brine, they are suitable as a dip.
When quoting this ruling, the Shulchan Aruch (Orach Chayim 386:5) mentions the opinion ofTosafot (loc. cit.) that the brine must also be mixed with oil. Without this, the brine is unfit for use as a dip.
|
| 24. |
As stated in Hilchot Shabbat 18:1, one is liable for t ransferring an amount of food equal to the size of a dried fig from one domain to another. Therefore, this is the size of the measure chosen to establish a shituf. (See Eruvin 80b.)
|
| 25. |
According to Shiurei Torah, the size of an egg is 57.6 milliliters.; according to the Chazon Ish, it is 100 milliliters.
See also the Kessef Mishneh, who notes that based on Eruvin 82b-83a, there is an apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Tum'at Ochalin 4:1. Nevertheless, a deeper analysis of the text in Eruvin allows for a resolution of both decisions.
Note also the Shulchan Aruch HaRav 368:3 which mentions an opinion that the measure is slightly less than the size of eight eggs. Since there are many halachic factors dependent on this measure, e.g., the measure of כדי אכילת פרס, the ruling is very significant.
|
| 26. |
The principle on which this halachah is based is expressed by Eruvin 29b: "For side dishes [that are eaten together with bread], the minimum measure is the amount [of these dishes] eaten at two meals. For food that is not a side dish, an amount large enough to eat two meals from it."
In Talmudic times, bread was the staple food that was generally served as the basis for a meal. Smaller quantities of other foods were also eaten at a meal, together with bread as "side dishes." Accordingly, if the food in question is usually eaten together with bread as a side dish, it is necessary to bring only the quantity that would usually be consumed as a side dish in a meal. If, however, the food is not usually eaten with bread, but instead is itself a staple that can be used as a staple instead of bread, the full amount necessary for two meals is required.
|
| 27. |
The Rambam gives several examples of the minimum amounts required for side dishes in the following halachah.
|
| 28. |
In contrast to the cooked wine mentioned in the previous halachah.
|
| 29. |
See Hilchot Matnot Ani'im 6:8, which mentions this and several of the other measures cited by the Rambam in this halachah as "sufficient to satisfy" a poor man, and therefore fit to be given to him as "the tithe of the poor." Significantly, there it mentions "ten nuts," leading the Maggid Mishneh to consider amending the text here.
|
| 30. |
Raw vegetables are eaten in salads, and cooked vegetables are eaten as foods, but partially cooked vegetables are not eaten at all. The Ra'avad maintains that this restriction applies only to beets, but the Maggid Mishneh explains that the same rationale - and therefore the same ruling - applies to other vegetables as well.
|
| 31. |
The Rambam defines this and several of the other measures he mentions in the following halachah.
|
| 32. |
A parasitic plant that grows on shrubs.
|
| 33. |
A wild plant that is occasionally used for food. Some commentaries reverse the definitions of cuscuta and lichen.
|
| 34. |
When the leaves grow long, they are called scallions and are edible. Before they grow long, however, they are bitter, and unfit to be used.
|
| 35. |
The Rambam's statements are based on the statements of the Mishnah (Me'ilah 4:7), which he interprets as referring to both an eruv t'chumim (an eruv to extend the Sabbath boundaries) and ashituf. The Ra'avad differs and maintains that the reference is only to an eruv t'chumim. Significantly, in his Commentary on the Mishnah (Me'ilah, loc. cit.), the Rambam mentions only aneruv t'chumim, seeming to imply that he originally held the same view as the Ra'avad. TheShulchan Aruch (Orach Chayim 386:4) follows the ruling of the Rambam in this halachah.
|
| 36. |
Rashi differs and defines a Roman pound as equaling a log, four revi'iot.
|
| 37. |
A revi'it, the measure on which all the other measures mentioned in this halachah is based, is 86.4 milliliters according to Shiurei Torah, and 150 milliliters according to the Chazon Ish.
|
| 38. |
See also Hilchot Shekalim 1:3.
|
| 39. |
Rav Moshe HaCohen objects to the Rambam's statements, because equal volumes of wine and water are not equal in weight.
|
| 40. |
In Hilchot Tefillah 15:4, the Rambam defines a revi'it as the volume of an area two fingerbreadths by two fingerbreadths, which is two and seven tenths of a fingerbreadth high.
|
| 41. |
This refers to an eruv t'chumim, for, as stated in Halachah 8, an eruv for a courtyard may be established only with bread.
|
| 42. |
Who may not partake of wine (Numbers 6:3).
|
| 43. |
Although it may be eaten only by a priest (Leviticus 22:10, Numbers 18:12).
Although this law is quoted by the Shulchan Aruch (Orach Chayim 386:8), Shulchan Aruch HaRav386:8 and the Mishnah Berurah 386:47 note that in the present age, even the priests are ritually impure, and are therefore forbidden to partake of terumah. Hence, terumah may no longer be used for an eruv.
|
| 44. |
According to Rabbenu Asher and the Tur (Orach Chayim 386), the word "partake" is exact. Were a person to vow not to benefit from a food, he would be forbidden from using it for this purpose. (Others differ and maintain that since "the mitzvot were not given for our benefit," using the food for an eruv does not violate one's vow.) Shulchan Aruch HaRav, loc. cit., suggests that one should be stringent and follow the Tur's ruling.
|
| 45. |
Food from which terumah and the tithes have not been separated, and that is hence forbidden to be eaten. The Rambam's choice of foods is based on Berachot 7:1, which mentions that a blessing should not be recited when partaking of the foods mentioned in the first grouping, because they are forbidden. In contrast, a blessing should be recited over those in the second grouping. (See also Hilchot Berachot 1:19-20.)
|
| 46. |
E.g., produce that grows in containers (Rambam's Commentary on the Mishnah, Berachot, loc. cit.).
|
| 47. |
This refers to an instance in which the first tithe was separated before terumah. Before it is permitted to partake of the tithe, it is necessary to separate terumah from it (ibid.).
|
| 48. |
The second tithe may be eaten only in Jerusalem, and consecrated a rticles may not be used for mundane purposes. These articles may be redeemed and then used for mundane purposes. In this instance, however, we are speaking about a situation where the redemption was improperly performed - e.g., one used uncoined metal (ibid.).
|
| 49. |
Produce from which we are unsure whether the tithes were separated or not. (See Hilchot Ma'aser 9:1.)
|
| 50. |
When the second tithe or consecrated articles are being redeemed, it is necessary to add an additional fifth of the article's value. Nevertheless, once the value of the article itself is paid, even though the additional fifth is still outstanding, the article is considered redeemed and may be used for mundane purposes. (See Hilchot Ma'aser Sheni 5:12.)
|
| 51. |
The Ra'avad and Rav Moshe HaCohen differ with the Rambam and state that it was customary to collect a portion of flour from all the houses in the courtyard and then to bake a single loaf from it. Others mention the custom that one person would bake a loaf from his own flour and grant everyone a portion in it. (See Ramah, Orach Chayim 366:6.)
|
| 52. |
See Halachah 18.
|
| 53. |
The place where the eruv is stored must be fit to serve as a dwelling. All the examples that the Rambam mentions as acceptable can serve as a dwelling if necessary. By contrast, all those that he mentions as unacceptable are not fit to serve as a dwelling.
The Ramah (loc. cit.:3) states that since, at present, since a shituf is established for a larger area, it is unnecessary to be placed in a dwelling. For this reason, it is permitted - and this is indeed the custom - to place the eruvin in the synagogue.
|
| 54. |
A Greek architectural structure with two or three walls.
|
| 55. |
For the blessing should be recited before the mitzvah is carried out. The Beit Yosef (Orach Chayim 395) states that it is preferable to recite the blessing before one begins gathering the bread or the flour from each household. The later authorities, however, state that one may recite the blessing after completing the collection (Shulchan Aruch Harav 366:18; Mishnah Berurah366:81).
|
| 56. |
Even though the mitzvah of establishing an eruv was ordained by our Sages, it is proper to praise God when fulfilling His commandments, because carrying out the decrees of the Sages also fulfills God's commandments (Hilchot Berachot 11:3).
|
| 57. |
The Shulchan Aruch (Orach Chayim 366:15) states that one should add "And from the courtyard to the houses and from the houses to the courtyard."
|
| 58. |
Eruvin 49a explains that by having the loaf of bread they gave for the eruv located in a house, the other people who join in the eruv show that they have the right to dwell in that house. The person who actually dwells in the house where the eruv is kept, by contrast, does not need any further indication that it is his home.
|
| 59. |
In his Commentary on the Mishnah (Gittin 5:8), the Rambam explains that since the person in whose home the eruv is kept benefits (for he does not have to contribute toward it), it is proper to continue offering him this benefit. The commentaries note that this interpretation appears to differ from that of the Talmud (Gittin 60b), which states that it should be kept in the original house because of "suspicion." (According to Rashi, this means the suspicion that will arise when people enter the house where the eruv is usually held, and see that there is no eruv there; according toTosafot, it is intended to belie the suspicion that the place of the eruv was changed because the person in whose house it was kept stole from it.)
|
| 60. |
See Halachah 9.
|
| 61. |
I.e., the governing principle is that the shituf must be kept in a protected place. A courtyard is acceptable for this purpose, because it is the private property of the inhabitants of the houses that adjoin it. The lane itself, however, is public property, and therefore unacceptable.
|
| 62. |
The Maggid Mishneh quotes geonim who agree with the Rambam, but also other authorities who state that lifting up the container is necessary only when the container belongs to another person and he is granting the inhabitants of the lane the right to use it. To manifest their acquisition, they are required to lift it up a handbreadth above the ground.
In the Kessef Mishneh, Rav Yosef Karo explains that, according to the Rambam, it makes no difference if the container is held in a courtyard or in a home; it should always be lifted a handbreadth above the ground so that it will be obvious. Nevertheless, in the Shulchan Aruch(Orach Chayim 386:9), Rav Karo quotes the other opinion mentioned by the Maggid Mishneh.
|
| 63. |
One may use the term eruv, which means "joining," since a shituf also involves a joining together of all the courtyards in the lane (Mishnah Berurah 395:2). Even when one fails to recite the blessing, the shituf is still effective (Ramah, Orach Chayim 395:1).
|
| 64. |
The Ramah (loc. cit.) states that one should also add "from the courtyards to the houses" in this statement. (See Halachah 19 and notes.)
|
| 65. |
The Maggid Mishneh explains that both these containers must be located in the same house. This stipulation is quoted by the Shulchan Aruch (Orach Chayim 366:4).
Commenting on this ruling, the Mishnah Berurah notes that when a shituf is made for an entire community, it should be placed in one synagogue. It is not proper to divide it and place a portion in each of the community's synagogues.
|
| 66. |
Although a lane is a private domain according to the Torah, and one might therefore assume that a single shituf would be sufficient, Eruvin 71b requires that the inhabitants of the courtyards establish eruvin. Otherwise, it is possible that their children will grow up and carry in a courtyard without establishing either a shituf or an eruv because of their ignorance of the matter.
|
| 67. |
The bread must be a whole loaf, and it must be placed within a house. Otherwise, it is unacceptable for use as an eruv (Mishnah Berurah 387:6).
It is customary to use bread (more particularly, matzah) as a shituf and to place the shituf for the entire community in the synagogue. This creates a slight difficulty, because a synagogue may not be used as a dwelling. The Ramah (366:3, 387:1) uses this as support for his thesis that at present, once a shituf is made, there is no need for the courtyards to make eruvin. (See also Chapter 5, Halachot 13-14.)
|
| 68. |
Since bread is the staple of our diet, it will be noticed by the children (Beit Yosef, Orach Chayim387).
|
| 69. |
Provided they are eating within a house (Shulchan Aruch, Orach Chayim 366:11).
|
| 70. |
The Maggid Mishneh states that this law applies regardless o f whether the food was owned mutually, or belonged to one person. For, as stated in the following halachah, a person may grant others a portion in his food, and establish an eruv or a shituf on this basis.
|
| 71. |
In the Kessef Mishneh, Rav Yosef Karo mentions opinions that require the person who receives the food on behalf of the inhabitants of the courtyard or the lane to live there himself, as well. He, however, appears to reject this view and does not mention it in the Shulchan Aruch.
|
| 72. |
I.e., the person gives the bread or the food to the recipient and asks him to take possession of it on behalf of all the inhabitants of the courtyard or the lane. Afterwards, since they have a share in the food, it is considered as though they had contributed toward the eruv.
|
| 73. |
In this ruling, the Rambam follows the simple interpretation of the Mishnah (Eruvin 7:6). Tosafot(Eruvin 79b) differs and interprets the words קטנים and גדולים in terms of financial dependence. קטנים refers to children dependent on their parents even if they are past the age of majority. גדולים refers to children independent of their parents even if they are below the age of majority.
The Shulchan Aruch (Orach Chayim 366:10) states that at the outset, it is desirable to satisfy both views. After the fact, as the Ramah states explicitly, as long as a person made an eruv in accordance with either of these opinions, it is acceptable.
|
| 74. |
Because the financial status of a Hebrew servant is independent of that of his master.
|
| 75. |
The Hebrew term for this expression (quoted by the Rambam from Eruvin, loc. cit.) is ידם כידו - literally, "their hand is like his hand." Since they have no independent financial status, it is as if the article has never left the possession of its original owner.
|
| 76. |
Although she is a minor, her status differs from that of the owner's children, because she is not at home.
|
| 77. |
This principle applies in several different financial contexts. If a person takes possession of an article on behalf of a colleague, it becomes the latter's property even though he himself is unaware of the transaction. (See also Chapter 5, Halachot 4 and 23.)
|
| 78. |
An eruv extending one's Sabbath boundaries, by contrast, s hould be established before sunset. (See Chapter 6, Halachah 13.)
|
| 79. |
The time between sunset and the appearance of three stars.
|
| 80. |
See Chapter 6, Halachah 14.
|
| 81. |
Since the requirement to establish an eruv is a Rabbinic institution, we follow the principle: Whenever a doubt arises regarding a question of Rabbinic law, the more lenient option is followed.
|
| 82. |
This refers to a labor forbidden by the Torah itself. If the act is forbidden merely by Rabbinic law, the eruv is acceptable, for a sh'vut is not forbidden beyn hash'mashot (Maggid Mishneh). (See Chapter 6, Halachah 10, and Hilchot Shabbat 24:10.)
|
| 83. |
The tenth of the tithe, which the Levites must give to the priests.
|
| 84. |
I.e., it is as if the terumah or the terumat ma'aser had not been separated at all. (See also Chapter 6, Halachah 16.)
|
Eruvin - Chapter Two
Halacha 1
When all the inhabitants of a courtyard, with one exception, have established aneruv, this individual [causes carrying] to be forbidden.1 [This rule applies regardless of whether the person failed to join the eruv] because of a willful decision2 or because of an oversight. [In such a situation,] it is forbidden for all the inhabitants to transfer articles from their homes to the courtyard or from the courtyard to their homes.
Should the person who did not join in the eruv subordinate3 the ownership of merely [his share] of the courtyard [to the others],4 they are permitted to carry from their homes to the courtyard and from the courtyard to their homes.5[They may not,] however, carry to the home [of this individual].
If he subordinates the ownership of his house and [of his share] of the courtyard [to the others], they are all permitted to carry. The others are permitted, because he subordinated the ownership of his house and [of his share] of the courtyard to them. He is also permitted to carry, because he no longer owns a domain. Therefore, he is considered to be [the others'] guest, and the presence of a guest does not [cause carrying] to be forbidden [in a courtyard].6
Halacha 2
When a person subordinates the ownership of his property without specifying his intent, it is presumed that he has subordinated the ownership [of his share] of the courtyard, but not the ownership of his house. When a person subordinates the ownership of his domain, he must make an explicit statement to that effect to every inhabitant of the courtyard, saying, "My domain is subordinated to you, and to you, and to you."7
An heir may subordinate the ownership of a domain. Even when the testator dies on the Sabbath itself, the heir is empowered to act in place of the testator in all matters.8
Ab initio, it is permitted to subordinate the ownership of one's domain on the Sabbath itself.9
Halacha 3
[If, conversely,] those who joined in the eruv subordinate the ownership of their domain to the person who did not join, he is permitted [to carry] - for he remains the sole [owner of property] - but they are forbidden to carry, for they no longer own property. We do not say that they are considered to be his guests, because many people cannot become the guests of a single individual.10
Halacha 4
[The following rules apply when] there are two or more individuals who do not participate in the eruv: If they subordinate the ownership of their domain to those who participated in the eruv, those who participated in the eruv are permitted [to carry], and those who did not participate are not permitted [to carry].11 Those who participated in the eruv are not able to subordinate the ownership of their domain to the two who did not participate, because each of them causes the other to be forbidden to carry.12
Even if one of those who did not participate subordinates the ownership of his domain to the other person who did not participate, they are still forbidden to carry, since at the time when the others subordinated the ownership of their domain to him, he was forbidden to carry.
[When there are only two people sharing a courtyard,] and one makes an eruv, he may not subordinate the ownership of his domain to the other person who did not join in the eruv. Conversely, however, the person who did not join in theeruv can subordinate the ownership of his domain to the person who made theeruv.13
Halacha 5
Just as one homeowner can subordinate the ownership of his domain to another homeowner in a single courtyard, so too, [the inhabitants of] one courtyard can subordinate the ownership of their domain to [the inhabitants of] another courtyard.14
[After a person has subordinated his domain,] the recipient can, in turn, subordinate it [to its original owner]. What is implied? If two people are living together in a courtyard, and neither has made an eruv, the first may subordinate the ownership of his domain to his colleague, thus allowing the second colleague to carry within the domain that the first subordinated to him until he completes what he must do. Afterwards, the second colleague may subordinate ownership of the domain to the first. Indeed, this exchange may take place several times [on one Sabbath].
One may subordinate one's ownership of a ruin in the same manner in which one subordinates one's ownership of a courtyard.15
Halacha 6
[The following rules apply when] a person who subordinated the ownership of his domain transfers an article to or from the domain that he subordinated: If he willingly transfers the article, his act causes the others to be forbidden [to carry],16 for he did not maintain his commitment.17 If he transfers the article unknowingly, he does not cause the others to be forbidden [to carry], for he maintained his commitment.
When does the above apply? When the others did not make use of the privilege granted them first. If, however, the others made use of the privilege granted them first,18 his act does not cause the others to be forbidden [to carry],19regardless of whether he transferred the article willingly or unknowingly.
7 When there are two houses on opposite sides of a public domain, and gentiles have surrounded [the area] with a partition on the Sabbath,20 the owners of the homes may not subordinate the ownership of their domain to each other, because it was impossible to establish an eruv before [the commencement of] the Sabbath.21
[The following rules apply when] one of the inhabitants of the courtyard dies and his estate is left to someone living elsewhere: If [the owner] died before the commencement of the Sabbath, since the heir is not an inhabitant of the courtyard, he causes carrying to be forbidden.22 If [the owner] dies after the commencement of the Sabbath, [the presence of] the heir who is not an inhabitant of the courtyard does not cause carrying to be forbidden.23
[The following rules apply when] a person who lives outside the courtyard,24[but who owns a house within the courtyard] dies and leaves his domain to one of the inhabitants of the courtyard: If [the owner] died before the commencement of the Sabbath, carrying is not forbidden, because all [the inhabitants of the courtyard] participate in the eruv.25 If [the owner] dies after the commencement of the Sabbath, carrying is forbidden26 until [the heir] subordinates the ownership of the domain that he inherited to the others.
Halacha 8
[The following rule applies when] a Jew and an [heirless] convert27 are dwelling in a cave, and the convert dies before the commencement of the Sabbath:28 If another Jew takes possession of the convert's property29 - even if he does not take possession before nightfall - the person who takes possession causes carrying to be forbidden until he subordinates [the property of which he took possession], for he is considered to be an heir.30
If the convert dies after nightfall, even if another Jew takes possession of his property, he does not cause carrying to be forbidden. Instead, the license initially granted continues.31
Halacha 9
When a Jew dwells together with a gentile or a resident alien32 in a courtyard, the presence of the non-Jew does not cause carrying to be forbidden, for [in a halachic sense] a dwelling of a non-Jew is insignificant. His presence is like the presence of animal.
When, however, two Jews share a courtyard with a gentile, his presence causes carrying to be forbidden.33 This is a decree so that they do not dwell together with a gentile, lest they emulate his conduct. Why was such a decree not issued regarding a single Jew and a single gentile? Because this is very uncommon,34 for the Jew will fear that the gentile will [find an opportunity] to be alone together [with him] and kill him. The Sages previously forbade being alone with a gentile.35
Halacha 10
When two Jews and a gentile live in [separate] homes in a single courtyard, and the Jews establish an eruv, their actions are of no consequence. Similarly, if they subordinate the ownership of their domain to the gentile, he subordinates the ownership of his domain to them, or one of the Jews subordinates the ownership of his domain to the other so that they are as a single aggregate [living together] with the gentile, their deeds are of no consequence.
For an eruv may not be established where a gentile is present, nor is the subordination of one's domain effective when a gentile is present. There is no alternative other than renting36 the gentile's domain,37 so that he becomes [the Jews'] guest, as it were. Similarly, if many gentiles are present,38 they must rent their domains to the Jews, and afterwards the Jews establish an eruv.39 [Only then] may they carry.
When one Jew rents a gentile's domain, he may then establish an eruv with the other Jews,40 allowing them all to carry. It is not necessary for every individual to enter into a [separate] rental agreement with the gentile.
Halacha 11
[The following rule applies when] there are two courtyards, one leading to the other: If a Jew and a gentile live in the inner courtyard and another Jew lives in the outer courtyard, or a Jew and a gentile live in the outer courtyard and another Jew lives in the inner courtyard, [the gentile's presence] causes carrying to be forbidden in the outer courtyard until [the Jews] rent his domain,41 since it is used by two Jews and a gentile.42 [The Jew who lives] in the inner courtyard, by contrast, may carry in the inner courtyard.43
Halacha 12
We may enter into a rental agreement with a gentile [for this purpose] on the Sabbath itself.44 For this rental arrangement is comparable to the subordination of a domain; [i.e.,] it is done to make a distinction and not as a [hard and fast] rental agreement. For this same reason, one may rent the gentile's domain for less than the value of a prutah.45
A gentile's wife can rent out [his domain] without his knowledge.46 Similarly, [the gentile's] hired workers or his servants can rent out [his domain] without his knowledge. [This applies even when these] hired workers or servants are Jewish.
If a person asked a gentile permission to use a place in the gentile's domain to store some of his possessions, and the gentile agreed, he is considered as being a partner in the gentile's domain. Accordingly, he may rent out [the gentile's domain on his behalf] without his knowledge.47 If a gentile has many workers, servants, or wives, it is sufficient if one rents out his domain from one of them.
Halacha 13
When two Jews and a gentile are living in the same courtyard, and [only] one of the Jews rented the gentile's domain on the Sabbath, he may subordinate the ownership of his domain to the other.48 [This causes carrying] to be permitted.49 Similarly, if the gentile dies on the Sabbath, one Jew may subordinate the ownership of his domain to the other, and thus cause carrying to be permitted.
Halacha 14
[The following rule applies when] one gentile rents his property to another:50 If it is impossible for the owner to evict the second gentile until the conclusion of his rental contract, we must rent [the domain] from the second gentile,51 for he takes the place of the owner.
When, in contrast, the owner can evict the renter whenever he desires - if the renter is not present,52 the Jews are permitted to carry if they rent the property from its original owner.
Halacha 15
[The following rules apply when] there are several Jews and a gentile living in the same courtyard, and there are windows leading from one Jew's house to another Jew's house. If they have established an eruv via the windows, and thus they are permitted to transfer articles from house to house via the windows, the gentile's presence causes them to be forbidden to transfer articles via the entrances unless they rent from him. For whenever a gentile is present, we do not consider a group of people who joined together through an eruv as a single individual.53
Halacha 16
When a Jew desecrates the Sabbath publicly or worships false gods, he is considered as a gentile regarding all things.54 We may not include him in aneruv, nor may he subordinate the ownership of his domain. Rather, we must rent his domain55 as [we rent the domain of] a gentile.56
[Different rules apply with regard] to a non-believer, one who does not worship false gods or desecrate the Sabbath - e.g., the Sadducees, the Boethusists, and all those who deny the Oral Law.57 The general principle is that whoever does not acknowledge the mitzvah of an eruv may not participate in one, for he denies [its basis]. Nor may we rent his property, for he is not considered to be a gentile. The alternative is for him to subordinate the ownership of his domain to a Jew whose conduct is acceptable.
Similarly, if a Jew whose conduct is acceptable lives together with this Sadducee in a courtyard, the presence of the Sadducee causes carrying to be forbidden [in the courtyard] unless he subordinates the ownership of his domain to his colleague.
| FOOTNOTES | |
| 1. |
Rather than consider a courtyard as being divided into small portions belonging to each of the homeowners, we consider the entire courtyard to be the joint property of all the inhabitants. Therefore, if one of them does not participate in the eruv, it is forbidden to carry within the courtyard as a whole.
It must be emphasized that this halachah and those that follow apply only in a situation where the person establishing the eruv did not grant all other inhabitants in the city, lane, or courtyard a share, as stated in Chapter 1, Halachah 20. Today, this granting of a share is standard practice, and so it is unlikely that such situations would arise.
|
| 2. |
Eruvin 6:3, the source for this halachah, mentions only an accidental oversight. The consensus is that according to the development of the concept in the Gemara, the same rules apply regarding a willful decision.
|
| 3. |
The subordination (ביטול in Hebrew) of the ownership of one's domain is a halachic institution devised by our Sages for situations of this nature. It gives the others the formal rights of ownership. After the person has subordinated his ownership, there no longer exists a person with a share in the courtyard who is not participating in the eruv.
|
| 4. |
Rashi and Rabbenu Asher (Eruvin 79b) maintain that in addition to subordinating the ownership of his share in the courtyard, the person who did not participate in the eruv must lock the door of his home so that he will not be tempted to transgress and take articles out. He may open the door to leave, but must lock it immediately thereafter.
Rav Yosef Karo mentions this view in the Kessef Mishneh and in the Shulchan Aruch (Orach Chayim 380:1). Shulchan Aruch HaRav 380:2 states that one may rely on the Rambam's ruling.
|
| 5. |
Similarly, they may carry within the courtyard itself. The person who did not participate in the eruvmay also carry within the courtyard and to and from the homes of the others, because he is considered as a guest (Shulchan Aruch, Orach Chayim 380:1).
|
| 6. |
Since the guest does not own a share of the domain, his participation or lack of participation in theeruv is of no consequence.
|
| 7. |
The Turei Zahav 380:1 explains that the Rambam's intent is that if he merely said "I subordinate my domain to all of you," one might interpret his intent as "to most of you." Therefore, it is necessary to be more specific.
Rashi (Eruvin 26b) differs and maintains that it is sufficient for the person to say, "I subordinate my domain to all of you," without explicitly mentioning each person. The Shulchan Aruch (Orach Chayim 380:1) mentions both opinions. Shulchan Aruch HaRav 380:1 and the Mishnah Berurah380:5 state that one may rely on the more lenient view.
|
| 8. |
Although the heir would not have been able to subordinate the domain before the Sabbath began, should he consent to do so on the Sabbath itself, the eruv is acceptable. (See also Halachah 7.)
|
| 9. |
This ruling is the subject of a debate between the School of Shammai and the School of Hillel (Eruvin 6:4). The School of Shammai maintains that subordinating one's domain is comparable to a transfer of property, and therefore requires that it be performed before the commencement of the Sabbath. The School of Hillel differs, explaining that it is considered to be merely the removal of one's authority, and hence may be performed on the Sabbath itself (Eruvin 71a).
|
| 10. |
Needless to say, should one have actual guests, the fact that many guests stay in one home does not affect whether or not one is allowed to carry. When, however, we are speaking about guests merely in the halachic sense of the word, many persons are not considered the guests of one individual (Mishnah Berurah 380:18).
|
| 11. |
Since they did not participate in the eruv, they may not benefit from it. Nor can they be considered to be guests, for the halachic conception of a guest does not apply when more than one individual is involved.
|
| 12. |
There will still be two individuals who have a share in the courtyard and are not partners in theeruv. Hence, carrying in the courtyard is forbidden.
|
| 13. |
Note the Ra'avad, who questions why the Rambam does not explain, as does Eruvin 70a, the source for this halachah, that this refers to an instance when a courtyard was shared by three people, two made an eruv, but not the third. On the Sabbath, one of the two who participated in theeruv died, and one of the two remaining desired to subordinate the ownership of his domain to his colleague.
|
| 14. |
If two adjoining courtyards open up to each other and both open up to the public domain, it is forbidden to carry from one to the other unless an eruv is made. Nevertheless, even if an eruvwas not made, the inhabitants of one courtyard (A) may allow the inhabitants of the other (B) to carry within courtyard (A) by subordinating their ownership of their domain. In such an instance, the inhabitants of courtyard (A) may not carry within their domain.
These principles also apply when one courtyard leads to another, which ends in a cul-de-sac. (See the Maggid Mishneh and Shulchan Aruch, Orach Chayim 381:2.)
|
| 15. |
The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 381:3) explain that this refers to a situation in which a ruin lies between two houses. If an eruv is not made, the two can carry in the area of the ruin by subordinating their rights to each other.
|
| 16. |
The Magen Avraham 381:1 states that when the person subordinates the ownership of his share of the courtyard, but not his house, this restriction applies only when the person takes an article from his house to the courtyard. If he takes an article from the courtyard to his house - although he is forbidden to do so - his act does not nullify his subordination of the ownership of his property. The rationale is that since he no longer has a share in the courtyard, it can be understood that he desired to remove his property from there. Shulchan Aruch HaRav 381:1 accepts the Magen Avraham's ruling, while the Mishnah Berurah 381:3 does not.
|
| 17. |
It appears that the Rambam's intent is that by carrying, he makes it obvious that he no longer abides by his commitment to subordinate the ownership of his property. (See Shulchan Aruch HaRav, loc. cit., which states that the reason why the others are prohibited to carry is that the person's act shows that his commitment was not genuine at the outset.)
|
| 18. |
Rashi (Eruvin 61b) states that this rule applies when, after the commencement of the Sabbath, the inhabitants of the courtyard make use of the domain that was subordinated. The Tur and others differ and maintain that even if they make use of the domain before the commencement of the Sabbath, it is acceptable. The Shulchan Aruch (Orach Chayim 381:1) mentions both views, but appears to favor the Tur. Shulchan Aruch HaRav (loc. cit.) and the Mishnah Berurah (381:6) state that Rashi's view should be followed. After the fact, however, Shulchan Aruch HaRav maintains that we may rely on the Tur's ruling.
|
| 19. |
Eruvin, loc. cit., states that Rabban Gamliel related the following incident: A Sadducee was living in the same lane as his family. One Sabbath, the Sadducee consented to subordinate the ownership of his domain. Rabban Gamliel's father told him to hurry and take some of their property out to the lane, so that the Sadducee would not be able to nullify his commitment.
|
| 20. |
As mentioned in Hilchot Shabbat 16:22, a partition erected on the Sabbath itself is considered valid and establishes an area as a private domain. Nevertheless, although according to the Torah one would be allowed to carry in this domain, it is forbidden by Rabbinic law to do so unless an eruv is established. That must be done before the commencement of the Sabbath.
|
| 21. |
Accordingly, since it was forbidden to carry within this area for a portion of the Sabbath, it remains forbidden for the entire Sabbath.
|
| 22. |
The Maggid Mishneh explains that this refers to a situation in which the original owner joined in aneruv for the Sabbath in question. If the heir lived outside the courtyard and did not participate in theeruv, he causes carrying to be forbidden, because at the commencement of the Sabbath the owner of this dwelling did not participate in the eruv.
The Maggid Mishneh also clarifies that, as reflected in Chapter 4, Halachot 1 and 6, this restriction applies only when the heir comes to dwell in the house for the Sabbath. He also notes that, as stated in Halachah 2, the heir may subordinate his ownership of the domain on the Sabbath. These rulings are quoted in the Shulchan Aruch (Orach Chayim 371:4).
|
| 23. |
Since it was permitted to carry for a portion of the Sabbath, it is permitted to carry for the entire Sabbath (Maggid Mishneh).
|
| 24. |
And therefore did not join in the eruv of the courtyard.
|
| 25. |
The heir's participation in the eruv for the sake of his own home is also effective regarding the home that he inherits.
|
| 26. |
For the dwelling inherited by the heir was not included in the eruv at the commencement of the Sabbath.
|
| 27. |
Upon the death of a convert who has not fathered any children born after his conversion, his property is ownerless and is acquired by the first Jew who takes possession of it (Hilchot Zechiyah UMatanah 1:6).
|
| 28. |
Both clauses of the halachah refer to a situation in which the original Jew and the convert had made an eruv previously.
|
| 29. |
If, however, the convert's dwelling remains ownerless, the other individual may carry on the Sabbath (Mishnah Berurah 271:27).
|
| 30. |
Since the dwelling was ownerless at the commencement of the Sabbath, there is room for the supposition that one should be allowed to carry throughout the Sabbath. Nevertheless, since it was fit for another person to take possession of it at the commencement of the Sabbath, our Sages considered it to be a separate domain (Shulchan Aruch HaRav 271:4; Mishnah Berurah271:28).
|
| 31. |
For, as stated above, once an eruv is considered effective at the beginning of the Sabbath, it remains effective throughout the Sabbath, unless the fence surrounding the domain is opened.
|
| 32. |
A gentile who accepts the observance of the seven universal laws commanded to Noah and his descendants (Hilchot Avodat Kochavim 10:6; Hilchot Melachim 8:10-11).
|
| 33. |
As reflected by Chapter 5, Halachah 16, this restriction applies only when the two Jews do not share a single dwelling themselves. It is only when they would require an eruv themselves that the presence of a gentile makes it forbidden to carry. (See Maggid Mishneh; Shulchan Aruch, Orach Chayim 382:1.)
|
| 34. |
And the Sages did not institute decrees governing uncommon situations.
|
| 35. |
See Hilchot Rotzeach UShemirat HaNefesh 12:7.
|
| 36. |
The Sages made renting the only alternative, because they knew that this would not be easily accepted by the gentiles. They hoped that the difficulty and inconvenience this would cause would prevent Jews from living together with gentiles.
|
| 37. |
The Rashba mentions, however, that if the gentile is renting property from a Jew, it is not necessary to rent the property back from him when establishing an eruv. On the contrary, it is considered an implicit condition of the rental agreement with the gentile that his ownership not prevent the Jews from establishing an eruv. This ruling is quoted by the Ramah (Orach Chayim382:1).
|
| 38. |
The laws applying to the establishment of an eruv in a city inhabited by Jews and gentiles are discussed in Chapter 5, Halachah 23.
|
| 39. |
The Be'ur Halachah 382 states that the Rambam's wording implies that the sequence is significant. First, the gentile's property must be rented, and then the eruv established. If the sequence is reversed, the eruv is not effective. Nevertheless, in conclusion, he writes that with regard to practice, an eruv is acceptable even if the order was reversed.
|
| 40. |
Sha'ar HaTziyun 382:31 emphasizes that it is not necessary for the individual to act as an agent for the rest of the Jews living in the courtyard. Even if he rents the gentile's property on his own initiative alone, it is sufficient.
|
| 41. |
When quoting this law, the Shulchan Aruch (Orach Chayim 382:17) mentions another instance when the same ruling applies: when the two Jews share the outer courtyard and the gentile lives in the inner courtyard alone. Since the gentile must pass through the outer courtyard, he is considered to have a share in it that must be rented.
|
| 42. |
Hence, it is necessary for the Jews to rent it, as reflected in the previous two halachot.
|
| 43. |
In this instance, either the Jew is living alone in the inner courtyard or he alone is sharing it with the gentile (in which case carrying would be permitted, as stated in Halachah 9).
|
| 44. |
Although making business agreements including rentals is normally forbidden on the Sabbath (Hilchot Shabbat 23:12).
|
| 45. |
Regarding business agreements among Jews, a monetary value worth less than a prutah is insignificant. From Eruvin 62a, it would appear that the rationale for this ruling is that regarding business agreements among gentiles, a monetary value worth less than a prutah is significant. (See Hilchot Melachim 9:9.)
The Rambam's wording, however, suggests a second rationale - that since the agreement is more of a Rabbinic requirement than a business arrangement, an agreement which does not comply entirely with contractual law is also acceptable. The Or Sameach explains that the concept stated by the Rambam is necessary. Otherwise, the rental agreement would not be strong enough to have bearing on halachic questions involving a Jew.
|
| 46. |
Based on Eruvin 80a, the Maggid Mishneh maintains that it is possible to rent the gentile's domain from his wife even though he himself refuses to agree to such an arrangement.
|
| 47. |
Eruvin 63b-64a mentions that a gentile once refused to rent out his property, and the Rabbis were able to secure permission to carry in the courtyard through such an arrangement.
|
| 48. |
Since neither had rented the gentile's property before the commencement of the Sabbath, it was impossible for them to establish an eruv (Halachah 9). As stated in Chapter 1, Halachah 21, aneruv must be established before the commencement of the Sabbath. Hence, in this instance, the only alternative is for one to subordinate the ownership of his domain to the other.
|
| 49. |
More specifically, the person to whom the domain was subordinated may carry. The person who himself subordinated the domain may not carry unless his colleague subordinates his domain to him, as stated in Halachah 5. Nevertheless, what is significant about this halachah is that it shows that although carrying was forbidden in the courtyard at the commencement of the Sabbath, it may be permitted later on.
|
| 50. |
This halachah is based on actual incident that occurred concerning Resh Lakish and his student, Rabbi Chanina, when they were on a journey (Eruvin 65b).
|
| 51. |
If, however, the original owner retains the right to store some of his goods on the property or use it in any way, we may rent it from him (Shulchan Aruch, Orach Chayim 382:18).
|
| 52. |
Even if the tenant is present, the property may be rented from the original owner (Mishnah Berurah 382:62).
|
| 53. |
I.e., since the Jews established an eruv via the windows, it is possible to suppose that all the Jews would be considered to be a single entity. This, in turn, would cause them to be allowed to carry, as stated in Halachah 9. Nevertheless, the Rabbis did not allow for this leniency.
|
| 54. |
See Hilchot Avodat Kochavim 2:4 and Hilchot Shabbat 30:15. As mentioned in Iggerot Moshe, Vol. III, Responsa 12, 21, and 22 (see also Be'ur Halachah 385), there are certain leniencies regarding the status of a person who publicly violates the Sabbath laws at present. Nevertheless, the overall attitude must still be one of stringency.
It must, however, be emphasized that the offspring of such Jews have a full portion in their Jewish heritage. Instead of shunning them, we must make every effort to draw them close to their spiritual roots. (See Hilchot Mamrim 3:3.)
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| 55. |
Sefer HaKovetz and the Tzafenat Paneach state that, in contrast to a rental from a gentile, the rental fee must be equal at least to the value of a prutah. Nevertheless, the Rambam's wording does not indicate such a ruling.
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| 56. |
At present, the eruvim established in most modern communities include many Jews whose conduct does not, as yet, reflect complete observance of the Sabbath laws. These eruvim are acceptable, because, as is explained at the conclusion of Chapter 5, they are established with the consent of the local government, which acts on behalf of all the inhabitants of the city and grants the Jewish community permission to establish an eruv.
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| 57. |
See Hilchot Teshuvah 3:8 and the Rambam's Commentary on the Mishnah (Avot 1:3), which explain that Tzadok and Boethus were talented students of Antigonus of Socho. Disillusioned with their master's teachers, they started splinter groups with the intent of swaying the people from the observance of the mitzvot. When they saw the people's loyalty, they adopted a new tactic, claiming that only the Written Law was divine in origin; the Oral Law, they maintained, was a human invention.
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Hayom Yom:
Friday, 10 Shevat, 5775 • 30 January 2015
"Today's Day"
Torah lessons: Chumash: Bo, Shevi'i with Rashi.
Tehillim: 55-59.
Tanya: Ch. 19. To elucidate (p. 77)...in the heart. (p. 83).
(At this point in the Hebrew text appears an emendation of a passage in Torah Or, relevant only in Hebrew. Translator).
When my grandmother, Rebbetzin Rivka, was eighteen (in 5611, 1851) she fell ill and the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before davening; so she davened very early, then ate breakfast. When her father-in-law, the Tzemach Tzedek, learned of this he said to her: "A Jew must be healthy and strong. The Torah says about mitzvot, 'Live in them,' meaning bring vitality into the mitzvot. To be able to infuse mitzvot with vitality, one must be strong and joyful." Then he concluded: "You should not be without food. Better to eat for the sake of davening rather than to daven for the sake of eating;" he then blessed her with long life. [She was born in 5593 (1833) and passed away on Sh'vat 10, 5674 (1914)].
My father told this teaching of the Tzemach Tzedek to someone at yechidus, adding: "And this must be done with joy."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
*. This day marks the yahrzeit of the late Rebbe, R. Yosef Yitzchak, who passed away on Shabbat morning, 7:45 a.m., parshat Bo, 10 Sh'vat 5710 (1950), in New York, and is interred there. On that day, the Late Rebbe's son-in-law - the Rebbe of righteous memory - became the nassi and leader of our generation.
____________________________
Daily Thought:
Truth From the Ground Up
When the Creator came to create the human being, Truth said, "Do not create him, for he is full of lies.
Kindness said, "Create him, for he will do acts of kindness."
What did the Creator do? He cast Truth earthward, and created the human being.
That is why it says, "Truth will sprout from the earth."[Midrash Rabba]
Every argument in Torah can be reduced to the same crucial question:
Do we follow rigid, immutable truth, regardless? Or do we take into account the particulars of this situation? Do we look only from above-down, or do we take the view from below as well?
The debate is never easy, because truth is no longer truth once compromised. Rather, we need to find a way to hold both ends of the stick at once.
That is why the debate must occur among us human beings here on earth, and from there the resolution must sprout. For only in that way will Truth come down to earth, where it truly belongs.[Likutei Sichot, volume 17, page 114]
____________________________
Torah lessons: Chumash: Bo, Shevi'i with Rashi.
Tehillim: 55-59.
Tanya: Ch. 19. To elucidate (p. 77)...in the heart. (p. 83).
(At this point in the Hebrew text appears an emendation of a passage in Torah Or, relevant only in Hebrew. Translator).
When my grandmother, Rebbetzin Rivka, was eighteen (in 5611, 1851) she fell ill and the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before davening; so she davened very early, then ate breakfast. When her father-in-law, the Tzemach Tzedek, learned of this he said to her: "A Jew must be healthy and strong. The Torah says about mitzvot, 'Live in them,' meaning bring vitality into the mitzvot. To be able to infuse mitzvot with vitality, one must be strong and joyful." Then he concluded: "You should not be without food. Better to eat for the sake of davening rather than to daven for the sake of eating;" he then blessed her with long life. [She was born in 5593 (1833) and passed away on Sh'vat 10, 5674 (1914)].
My father told this teaching of the Tzemach Tzedek to someone at yechidus, adding: "And this must be done with joy."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
*. This day marks the yahrzeit of the late Rebbe, R. Yosef Yitzchak, who passed away on Shabbat morning, 7:45 a.m., parshat Bo, 10 Sh'vat 5710 (1950), in New York, and is interred there. On that day, the Late Rebbe's son-in-law - the Rebbe of righteous memory - became the nassi and leader of our generation.
____________________________
Daily Thought:
Truth From the Ground Up
When the Creator came to create the human being, Truth said, "Do not create him, for he is full of lies.
Kindness said, "Create him, for he will do acts of kindness."
What did the Creator do? He cast Truth earthward, and created the human being.
That is why it says, "Truth will sprout from the earth."[Midrash Rabba]
Every argument in Torah can be reduced to the same crucial question:
Do we follow rigid, immutable truth, regardless? Or do we take into account the particulars of this situation? Do we look only from above-down, or do we take the view from below as well?
The debate is never easy, because truth is no longer truth once compromised. Rather, we need to find a way to hold both ends of the stick at once.
That is why the debate must occur among us human beings here on earth, and from there the resolution must sprout. For only in that way will Truth come down to earth, where it truly belongs.[Likutei Sichot, volume 17, page 114]
____________________________
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