Today's Laws & Customs:
Today in Jewish History:
Passing of R. Schneur Zalman of Liadi (1812)
The founder of Chabad Chassidism, Rabbi Schneur Zalman of Liadi (1745-1812), passed away on the eve of the 24th of Tevet, at approximately 10:30 pm, shortly after reciting the Havdalah prayer marking the end of the Shabbat. The Rebbe was in the village of Peyena, fleeing Napoleon's armies, which had swept through the Rebbe's hometown of Liadi three months earlier in their advance towards Moscow. He was in his 68th year at the time of his passing, and was succeeded by his son, Rabbi DovBer of Lubavitch.
Links: A brief biography; The Ascent of the Tzaddik; The Physical World According to Rabbi Schneur Zalman of Liadi; 28 Teachings; more on Rabbi Schneur Zalman of Liadi
Safed Earthquake (1837)
A devastating earthquake struck northern Israel, killing four thousand Jews in Safed and between 700 to 1000 Jews in Tiberias. Many of the survivors migrated to Hebron, rejuvenating the developing Chabad community established there 10 years earlier by the second Rebbe of Chabad, Rabbi DovBer of Lubavitch.
Link: A Safed website
Mt. Sinai Hospital (1852)
One of the first hospitals in America under Jewish direction, Mount Sinai Hospital, was founded in New York on this date in 1852.
Link: Health, Illness and Healing
DAILY QUOTE:
Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure[Ethics of the Fathers 3:9
DAILY STUDY:]
CHITAS AND RAMBAM FOR TODAY:Passing of R. Schneur Zalman of Liadi (1812)
The founder of Chabad Chassidism, Rabbi Schneur Zalman of Liadi (1745-1812), passed away on the eve of the 24th of Tevet, at approximately 10:30 pm, shortly after reciting the Havdalah prayer marking the end of the Shabbat. The Rebbe was in the village of Peyena, fleeing Napoleon's armies, which had swept through the Rebbe's hometown of Liadi three months earlier in their advance towards Moscow. He was in his 68th year at the time of his passing, and was succeeded by his son, Rabbi DovBer of Lubavitch.
Links: A brief biography; The Ascent of the Tzaddik; The Physical World According to Rabbi Schneur Zalman of Liadi; 28 Teachings; more on Rabbi Schneur Zalman of Liadi
Safed Earthquake (1837)
A devastating earthquake struck northern Israel, killing four thousand Jews in Safed and between 700 to 1000 Jews in Tiberias. Many of the survivors migrated to Hebron, rejuvenating the developing Chabad community established there 10 years earlier by the second Rebbe of Chabad, Rabbi DovBer of Lubavitch.
Link: A Safed website
Mt. Sinai Hospital (1852)
One of the first hospitals in America under Jewish direction, Mount Sinai Hospital, was founded in New York on this date in 1852.
Link: Health, Illness and Healing
DAILY QUOTE:
Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure[Ethics of the Fathers 3:9
DAILY STUDY:]
Chumash: Parshat Va'eira, 5th Portion (Exodus 8:7-8:18) with Rashi
• Chapter 8
7. And the frogs will depart from you and from your houses and from your servants and from your people; only in the Nile will they remain." ז. וְסָרוּ הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה:
8. And Moses and Aaron went away from Pharaoh, and Moses cried out to the Lord concerning the frogs that He had brought upon Pharaoh. ח. וַיֵּצֵא משֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק משֶׁה אֶל יְהֹוָה עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה:
And Moses and Aaron went away from Pharaoh, and Moses cried out: immediately that they be destroyed on the morrow.
ויצא ויצעק: מיד שיכרתו למחר:
9. And the Lord did according to Moses' word, and the frogs died from the houses, from the courtyards, and from the fields. ט. וַיַּעַשׂ יְהֹוָה כִּדְבַר משֶׁה וַיָּמֻתוּ הַצְפַרְדְּעִים מִן הַבָּתִּים מִן הַחֲצֵרֹת וּמִן הַשָּׂדֹת:
10. They gathered them into many heaps, and the land stank. י. וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָרֶץ:
many heaps: Heb. חֳמָרִם חֳמָרִם, many piles, as the Targum [Onkelos] renders: דְּגוֹרִין, heaps.
חמרם חמרם: צבורים צבורים כתרגומו דגורין גלין:
11. When Pharaoh saw that there was relief, he hardened his heart, and he did not hearken to them, as the Lord had spoken. יא. וַיַּרְא פַּרְעֹה כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהֹוָה:
he hardened his heart: Heb. וְהַכְבֵּד. It is the infinitive form, like “continually traveling” (הָלוֹ וְנָסוֹעַ) (Gen. 12:9); “and similarly, and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24); “and by inquiring (וְשָׁאוֹל) of God on his behalf” (I Sam. 22:13); “striking and wounding (הכֵּה וּפָצֹעַ)” (I Kings 20:37).
והכבד את לבו: לשון פעול הוא, כמו (בראשית יב ט) הלוך ונסוע, וכן (מלכים ב' ג כד) והכות את מואב, (שמואל א' כב יג) ושאול לו בא-להים, (מלכים א' כ לז) הכה ופצוע:
as the Lord had spoken: Now at what point did He speak? “But Pharaoh will not hearken to you” (Exod. 7:4).
כאשר דבר ה': והיכן דבר (שמות ז ד) ולא ישמע אליכם פרעה:
12. The Lord said to Moses, "Say to Aaron, 'Stretch forth your staff and strike the dust of the earth, and it shall become lice throughout the entire land of Egypt.' " יב. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת מַטְּךָ וְהַךְ אֶת עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכָל אֶרֶץ מִצְרָיִם:
Say to Aaron: It was inappropriate for the dust to be smitten through Moses since it had protected him when he slew the Egyptian and had hidden him in the sand. [Therefore,] it was smitten through Aaron [instead]. — [from Tanchuma, Va’era 14, Exod. Rabbah 10:7]
אמר אל אהרן: לא היה העפר כדאי ללקות על ידי משה לפי שהגין עליו כשהרג את המצרי ויטמנהו בחול ולקה על ידי אהרן:
13. They did so, and Aaron stretched forth his hand with his staff and struck the dust of the earth, and the lice were upon man and beast; all the dust of the earth became lice throughout the entire land of Egypt. יג. וַיַּעֲשׂוּ כֵן וַיֵּט אַהֲרֹן אֶת יָדוֹ בְמַטֵּהוּ וַיַּךְ אֶת עֲפַר הָאָרֶץ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה כָּל עֲפַר הָאָרֶץ הָיָה כִנִּים בְּכָל אֶרֶץ מִצְרָיִם:
and the lice were: The swarming, pedoiliee in Old French, the swarming of lice. [This accounts for the singular verb form.]
ותהי הכנם: הרחישה דולייר"א בלעז [רחישת כינים]:
14. And the necromancers did likewise with their secret rites to bring out the lice, but they could not, and the lice were upon man and beast. יד. וַיַּעֲשׂוּ כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה:
to bring out the lice: To create them (another version: to bring them out) from someplace else.
להוציא את הכנים: לבראותם ממקום אחר:
but they could not: Because a demon has no power over a creature smaller than a barleycorn. — [from Sanh. 67b, Tanchuma, Va’era 14, Exod. Rabbah 10:7]
ולא יכלו: שאין השד שולט על בריה פחותה מכשעורה:
15. So the necromancers said to Pharaoh, "It is the finger of God," but Pharaoh's heart remained steadfast, and he did not hearken to them, as the Lord had spoken. טו. וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִוא וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהֹוָה:
It is the finger of God: This plague is not through sorcery; it is from the Omnipresent. — [from Exod. Rabbah 10:7]
אצבע א-להים הוא: מכה זו אינה על ידי כשפים, מאת המקום :
as the Lord had spoken: “But Pharaoh will not hearken to you” (Exod. 7:4).
כאשר דבר ה': . (ולא ישמע אליכם פרעה (ז ד
16. And the Lord said to Moses, "Arise early in the morning and stand before Pharaoh, behold, he is going out to the water, and you shall say to him, 'So said the Lord, "Let My people go out and serve Me. טז. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהֹוָה שַׁלַּח עַמִּי וְיַעַבְדֻנִי:
17. For if you do not let My people go, behold, I will incite against you and against your servants and against your people and in your houses a mixture of noxious creatures, and the houses of Egypt will be filled with the mixture of noxious creatures, as well as the land upon which they are. יז. כִּי אִם אֵינְךָ מְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ וּבְבָתֶּיךָ אֶת הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר הֵם עָלֶיהָ:
incite against you: Heb. מַשְׁלִיחַ בְּ, incite against you. Similarly, “and the tooth of beasts I will incite (אִשַׁלַּח) against them” (Deut. 32:24), an expression of inciting, antiziyer in Old French, to incite, to set upon. — [from Jonathan]
משליח בך: מגרה בך, וכן (דברים לב כד) ושן בהמות אשלח בם, לשון שסוי אינציטי"ר בלעז [לשסות]:
a mixture of noxious creatures: [which includes] all species of wild beasts, snakes, and scorpions in a mixture, and they were destroying among them [i.e., among the Egyptians]. There is a reason [given] for this matter in the Aggadah, [i.e.,] for each plague, why this one and why that one. Following a king’s war strategy did He come upon them [the Egyptians], according to the order of a kingdom when it besieges a city. First they [the King’s army] destroy its [the city’s] springs, and then they blow and sound rams’ horns to frighten them and confuse them; thus did the frogs croak and make noise, etc., as is stated in the Midrash of Rabbi Tanchuma (Bo 4).
את הערב: כל מיני חיות רעות ונחשים ועקרבים בערבוביא והיו משחיתים בהם. ויש טעם בדבר באגדה בכל מכה ומכה למה זו ולמה זו. בטכסיסי מלחמות מלכים בא עליהם, כסדר מלכות כשצרה על עיר, בתחלה מקלקל מעיינותיה, ואחר כך תוקעין עליהם ומריעין בשופרות ליראם ולבהלם, וכן הצפרדעים מקרקרים והומים וכו'. כדאיתא במדרש רבי תנחומא:
18. And I will separate on that day the land of Goshen, upon which My people stand, that there will be no mixture of noxious creatures there, in order that you know that I am the Lord in the midst of the earth. יח. וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת אֶרֶץ גּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה בְּקֶרֶב הָאָרֶץ:
And I will separate: Heb. וְהִפְלֵיתִי, and I will set apart. Similarly, “And the Lord will set apart (וְהִפְלָה) ” (Exod. 9:4), and similarly, “it is not separated (נִפְלֵאת) from you” (Deut. 30:11); it is [not] set apart and separated from you. — [from Onkelos]
והפליתי: והפרשתי, וכן (שמות ט ד) והפלה ה', וכן (דברים ל יא) לא נפלאת היא ממך. לא מובדלת ומופרשת היא ממך:
in order that you know that I am the Lord in the midst of the earth: Although My Shechinah is in heaven, My decree is fulfilled in the lower worlds. — [from Onkelos]
למען תדע כי אני ה' בקרב הארץ: אף על פי ששכינתי בשמים גזרתי מתקיימת בתחתונים:
___________________________
Daily Tehillim: Psalms Chapters 113-118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
____________________________
Tanya: Likutei Amarim, end of Chapter 15
• Lessons in Tanya
• Today's Tanya Lesson
Thursday, 24 Tevet 5775 • 15 January 2015
Likutei Amarim, end of Chapter 15
ובזה יובן מ״ש בגמרא דעובד אלקים היינו מי ששונה פרקו מאה פעמים ואחד, ולא עבדו היינו מי ששונה פרקו מאה פעמים לבד
This explains the Talmudic statement1 that “he who serves G‑d” refers to one who revises his studies 101 times, while “he who serves Him not” refers to one who revises his studies only 100 times.
It seems strange that this 101st revision should outweigh all the previous hundred, and should earn the student the designation of “he who serves G‑d.” However, when we appreciate the struggle one must face in order to learn more than is his custom, this is readily understood, as the Alter Rebbe goes on to explain.
והיינו משום שבימיהם היה הרגילות לשנות כל פרק מאה פעמים
This is so because in those Talmudic days, it was customary to review each lesson one hundred times.
Thus, to review one hundred times did not require any effort; it was second nature. Only the 101st revision, which required effort beyond the student’s custom, could gain him the appellation of “he who serves G‑d.”
כדאיתא התם בגמרא משל משוק של חמרים, שנשכרים לעשר פרסי בזוזא ולאחד עשר פרסי בתרי זוזי, מפני שהוא יותר מרגילותם
The Talmud illustrates this by the analogy of the market of the donkey drivers. The drivers would charge one zuz for ten parsi (Persian miles), but demanded two zuz for driving 11 parsi, for driving an eleventh mile exceeded their customary practice.
ולכן זאת הפעם המאה ואחת היתרה על הרגילות שהורגל מנעוריו שקולה כנגד כולן
Therefore, this 101st revision, which is beyond the normal practice to which the student has been accustomed since his childhood, is equivalent to all the previous one hundred revisions combined.
ועולה על גביהן ביתר שאת ויתר עז, להיות נקרא עובד אלקים
In fact its quality surpasses them in its greater strength and power, so that it is only this one extra revision which entitles the student to be called “he who serves G‑d.”
מפני שכדי לשנות טבע הרגילות, צריך לעורר את האהבה לה׳ על ידי שמתבונן בגדולת ה׳ במוחו
For in order to change his habitual nature he must arouse within himself the love of G‑d, by contemplating G‑d’s greatness in his mind,
לשלוט על הטבע שבחלל השמאלי המלא דם הנפש הבהמית שמהקליפה
in order to master the nature that is in the left part of the heart, the seat of the animal soul, which is full of the blood of the animal soul originating in kelipah,
שממנה הוא הטבע
whence comes this nature; and the power of his love enables him to transcend his nature.
וזו היא עבודה תמה לבינוני
And this — to overpower one’s animal soul through a love of G‑d generated by meditation — is a perfect service for a Beinoni.
או לעורר את האהבה המסותרת שבלבו
An alternate type of service for a Beinoni is to arouse to a revealed state the love of G‑d inherently found hidden in his heart,
למשול על ידה על הטבע שבחלל השמאלי
thereby to control the nature that is in the left part of the heart.
שזו נקרא גם כן עבודה
This,too, is called serving G‑d, although an imperfect service—
להלחם עם הטבע והיצר על ידי שמעורר האהבה המסותרת בלבו
to wage war against his nature and inclination by arousing the love hidden in his heart.
מה שאין כן כשאין לו מלחמה כלל
If, however, he wages no war at all — not engaging even in the lesser struggle of arousing the love hidden within him, e.g., when he studies only to the limits of his natural diligence, then although he employs his hidden love of G‑d in his divine service,2 yet —
אין אהבה זו מצד עצמה נקראת עבודתו כלל
This love in itself can in no way be credited to his service and he is therefore called “he who serves Him not.”
To be designated “one who serves G‑d,” the Beinoni must engage in a struggle with his evil inclination, either through a love of G‑d born of meditation or at least by arousing his hidden love.
——— ● ———
FOOTNOTES
1. Chagigah 9b.
2. He must employ at least his hidden love of G‑d to motivate him to study Torah, for although he may be studious by nature yet he still desires his bodily comforts more than the constant study that displaces them.
____________________________
Rambam:
Daily Mitzvah P19 Sefer Hamitzvot
Today's Mitzvah
Thursday, 24 Tevet, 5775 • 15 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 19 (Digest)
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
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.This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2.Deut. 8:10.
3.Berachos, beginning of Chapter 6.
4.The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
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.
Daily Mitzvah P19 Sefer Hamitzvot
Today's Mitzvah
Thursday, 24 Tevet, 5775 • 15 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 19 (Digest)
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
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.This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2.Deut. 8:10.
3.Berachos, beginning of Chapter 6.
4.The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
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: Talmud Torah - Chapter ThreeTalmud Torah - Chapter Three
Halacha 1
Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited the crown of priesthood, as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him."
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me."
The crown of Torah is set aside, waiting, and ready for each Jew, as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." Whoever desires may come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states: "By me, kings reign, princes decree justice, and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two.
Halacha 2
Our Sages declared that even a Torah Sage who is a mamzer deserves precedence over a high priest who is unlearned, as [implied by Proverbs 3:15]: "It is more precious than pearls." [That verse can be interpreted:] more precious than the High Priest who enters the innermost chambers.
Halacha 3
None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot, because study leads to deed. Therefore, study takes precedence over deed in all cases.
Halacha 4
[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah: If the mitzvah can be performed by another individual, he should not interrupt his studies. If not, he should perform the mitzvah, and then return to his studies.
Halacha 5
The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered].
Accordingly, our Sages would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake, for from [the study of Torah which] is not carried out for God's sake will come [the study of Torah which] is carried out for God's sake.
Halacha 6
A person whose heart inspires him to fulfill this mitzvah in a fitting manner and to become crowned with the crown of Torah should not divert his attention to other matters. He should not set his intent on acquiring Torah together with wealth and honor simultaneously.
[Rather,] this is the path of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of difficulty, and toil in Torah.
The task is not incumbent upon you to complete, nor are you free to desist from it. If you have acquired much Torah, you have acquired much reward, and that reward is commensurate with the difficulty [invested].
Halacha 7
Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." If you consider such thoughts, you will never merit the crown of Torah.
Rather, make your work secondary, and your Torah study a fixed matter. Do not say: "When I have free time, I will study," for perhaps you will never have free time.
Halacha 8
It is written in the Torah [Deuteronomy 30:12, 13]: "It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. "It is not across the sea" - i.e., it is not found in those who travel across the sea.
Therefore, our Sages said: "Not everyone who is involved in business will become wise." Our Sages also commanded: "Minimize your business activities and occupy yourself with Torah."
Halacha 9
The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. The rest of their days and nights are involved with Torah study.
Halacha 10
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.
Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.
Halacha 11
It is a tremendous advantage for a person to derive his livelihood from his own efforts. This attribute was possessed by the pious of the early generations. In this manner, one will merit all [types of] honor and benefit in this world and in the world to come, as [Psalms 128:2] states: "If you eat the toil of your hands, you will be happy and it will be good for you."
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.
Halacha 12
The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids.
The Sages alluded to this concept, [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom.
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, this is what remained with me.
Our Sages declared: A covenant has been established that anyone who wearies himself in Torah study in a house of study will not forget it quickly. Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom."
Whoever raises his voice during his studies will permanently acquire the subject matter. In contrast, one who reads silently will forget quickly.
Halacha 13
Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom. Therefore, a person who desires to merit the crown of Torah should be careful with all his nights, not giving up even one to sleep, eating, drinking, talk, or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eichah 2:19] states: 'Arise, sing out at night...’“
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God."
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness is hidden away from His treasures; a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. Similarly, anyone who has the potential to occupy himself with Torah study and does not, or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category of "those who scorn the word of God."
Our Sages declared: "Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies," and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."
Commentary Halacha 1
Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. - A similar expression is found in Yoma 72b. However, there the Talmud uses the expression: "There are three diadems (zirin)."
The expression "three crowns (ketarim)" is found in the Sifre (Korach) and Avot D'Rabbi Natan, Chapter 41. It may be explained that the Rambam chooses to employ this expression because of the significance of the word ketar. That term also means "encompass." In the three halachot in this chapter in which the Rambam mentions the expression, "the crown of Torah" - Halachot 6, 7, and 13 - the Rambam describes an all-encompassing commitment to Torah study. Hence, he uses the term "crown" to allude to this quality of service (Likkutei Sichot, Vol. 27).
Aaron merited - The Sifre, ibid., states: "Aaron merited and took it." The Rambam omits the latter term, since priesthood (and, similarly, royalty) are not attributes that can be acquired by human effort, but rather must be conveyed by God.
the crown of priesthood - This includes two aspects:
a) that his descendants alone will serve as priests;
b) that one will be chosen as the High Priest."
as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him." - See Hilchot Klei HaMikdash 4:1.
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me." - In Hilchot Melachim 1:7, the Rambam writes:
Once David was anointed, he acquired the crown of royalty. Afterwards, the kingship belongs to him and his male descendants, forever.
It must be noted that in the present halachah, the Rambam quotes a different verse from that in Hilchot Melachim and in Avot D'Rabbi Natan.
The crown of Torah is set aside, waiting, and ready for each Jew - The Sifre, ibid., uses the expression "for all inhabitants of the earth." Though some manuscript copies of the Mishneh Torah read "for all," rather than "for each Jew," the printed text can be explained on the basis of Hilchot Melachim 10:9, which states: "A gentile who studies Torah is liable for the death penalty." Similarly, on the verse from Deuteronomy quoted below, Sanhedrin 59a comments: "It is our inheritance and not theirs."
[Nevertheless, it must be pointed out that the same passage in Sanhedrin also describes the high levels which a gentile can attain by studying the rules of the seven general laws of human behavior given to Noah and his descendants. All Jews are obligated to assist the gentiles in this study. (See Hilchot Melachim 8:10.)]
as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." - and thus becomes the property of every Jew as soon as he is born. Because of the fundamental message implied by this verse, the Rambam chooses to quote it, rather than the verse mentioned in Avot D'Rabbi Natan, ibid. Similarly, the message conveyed by this verse is so important that it is taught to every Jewish child as soon as he learns to talk (Chapter 1, Halachah 6).
Nevertheless, although, as the above verse implies, each Jew has an inherent connection to Torah, effort must be expended in order to reveal and develop that connection. In that vein, Avot 2:15 counsels: "Prepare yourself to study Torah, for it is not an inheritance." Therefore, the Rambam continues...
Whoever desires - In his Commentary on the Mishnah, Avot 4:17, the Rambam relates the content of this halachah and uses the expression: "Whoever desires to be crowned with the crown of Torah."
may - fulfill the directives mentioned in this chapter, and thus...
come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states, "By me, kings reign, princes decree justice - the latter clause is omitted in many manuscript copies of the Mishneh Torah.
and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two. - The Sifre, ibid., states: "Who is greater, the one who conveys the crown or the one who is crowned!" Thus, we can appreciate that the crown of Torah surpasses the crown of royalty. Since a king is given greater honor than the High Priest, we can also assume that the crown of Torah is greater than the crown of priesthood (Lechem Mishneh).
Commentary Halacha 2
Our Sages - Horayot 13a
declared that even a Torah Sage who is a mamzer - a child born from certain forbidden sexual relations. See Hilchot Issurei Bi'ah, Chapter 1.
deserves precedence over a high priest who is unlearned - Though such a phenomenon was undesirable, it often occurred in the Second Temple period, when the High Priests were appointed by the Romans in return for excessive bribes. (See the Rambam's Commentary on the Mishnah, Yoma 1:3.)
as [implied by Proverbs 3:15]: "It is more precious than pearls." - Because of the similarity between the Hebrew for "pearls," peninim, and the Hebrew for "inner," p’nim.
[That verse can be interpreted] - Horayot, ibid., to mean:
more precious than the High Priest who enters the innermost chambers. - i.e., the Holy of Holies.
In the introduction to this text, the Rambam explained that he structured it to be halachot, halachot (law after law), implying that he would include only statements of Torah law. In contrast, other concepts, though ethically or philosophically significant, were not included.
Accordingly, this halachah and the others in this chapter which praise Torah study must be understood as behavioral directives applicable with regard to:
a) the arrangements of one's own priorities and goals in life;
b) the order in which people must be given honor and respect.
Commentary Halacha 3
None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot - The Kessef Mishneh cites Pe'ah 1:1 as the source for this statement. That Mishnah lists a number of mitzvot whose "benefits are enjoyed in this world, though the principle [reward] remains for the world to come" and concludes "the study of Torah is equivalent to them all."
However, the Lev Shlomo notes that the antecedents of the phrase "them all" are the various mitzvot which are mentioned previously in the mishnah and not "all the mitzvot of the Torah." Hence, he refers to the Jerusalem Talmud (Pe'ah 1:1), which states: "All the mitzvot of the Torah are not worth one word of the Torah."
because study leads to deed. - for without study, one will never know how to fulfill the mitzvot properly.
Therefore, study takes precedence over deed - See Chapter 1, Halachah 3, and the commentary on it.
Though there is a similarity between the halachah cited above and the present one, the two are not redundant. That halachah deals with the course of action proper for a person whose father has not instructed him in Torah study. Thus, the Rambam tells him that rather than ignore Torah study and devote himself to the performance of good deeds alone, he should study.
This chapter centers around the principle that Torah study is the highest rung a person can reach. Accordingly, the advice in this and the following halachah applies to even a person who has established a basis of Torah knowledge. It teaches him to seek personal fulfillment in study rather than in deed. Similarly, it advises us that the most propitious way to use each moment of spare time is to devote these moments to Torah study.
in all cases - with the exception of the instance mentioned in the following halachah.
Commentary Halacha 4
Because of the supreme importance of Torah study...
[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah - and the performance of the mitzvah would cause him to interrupt his studies.
If the mitzvah can be performed by another individual, he should not interrupt his studies. - The Kessef Mishneh cites the following narrative from the Jerusalem Talmud (Pesachim 3:7):
Rabbi Abahu sent his son to study in Tiberias. When he came to visit him, the local people praised his son for his piety in burying the dead. When he heard this, Rabbi Abahu rebuked his son severely, "Is it because there are no graves in Caesarea that I sent you to Tiberias?"
Mo'ed Katan 9b derives the priority of study over the performance of mitzvot as follows:
Proverbs 3:15 states: "None of your desires can be equated to it [the Torah]," implying that "your desires" - i.e., things which man wants - cannot be equated to Torah study, but "God's desires" - i.e., the mitzvot - can be equated with it.
In contrast, Proverbs 8:11 states: "No desire" - seemingly implying even God's desires, the mitzvot - "can be equated to it." How can the two be resolved? When it is possible for the mitzvah to be performed by another individual, nothing takes precedence over Torah study. However, if there is no one else to perform the mitzvah, the performance of the mitzvah is given priority.
If not - If there is no way the mitzvah can be performed by another person - e.g., paying honor to a deceased person or collecting for charity, when one's position will cause one's words to have a greater effect than those of other people...
he should perform the mitzvah - Berachot 17a teaches: "The ultimate of knowledge is Teshuvah and good deeds." Similarly, the Jerusalem Talmud (Berachot 1:2) states that it would be preferable for a person who studies without performing the mitzvot never to have been created. Thus, the Jerusalem Talmud (Shabbat 1:2) relates that Rabbi Shimon bar Yochai, who would not interrupt his studies even for prayer, would stop studying to build a sukkah and to bind his lulav.
The rationale behind the above statements can be explained as follows: As explained in the commentary on Chapter 1, Halachah 3, the ultimate level of fulfillment man can reach is to step beyond his humanity and fulfill God's will, as revealed in the mitzvot. Nevertheless, priority is given to Torah study, because it possesses a twofold advantage over the other mitzvot: first, it leads to their fulfillment; second, it allows for an internalized connection to be established between the person and God.
However, when the person ignores the fulfillment of the mitzvot, both those advantages are lost. Obviously, the study does not lead to deed, and, furthermore, his intellectual activity appears to be a matter of personal interest and not a process of connection to God.
and then return to his studies.
Commentary Halacha 5
Since Torah study is of such primary importance...
The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered]. - The statement is based on Sanhedrin 7a. Other sources (Shabbat 31a) state that the first question posed to a person in the world to come will be: "Did you deal faithfully in business?"
Tosafot, Sanhedrin ibid., offers two possible resolutions to this apparent contradiction:
a) A person who never studied at all is judged first regarding Torah study. However, one who studied, but did not establish fixed times for study is judged first regarding his business affairs;
b) Even though the first question that the soul is asked centers on his business affairs, the first retribution he will receive will result from his neglect of Torah study.
Accordingly, our Sages - See Pesachim 50b, Sotah 22b, Sanhedrin 105b.
would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake - The Rambam elaborates further on the definition of these concepts in Hilchot Teshuvah 10:4-5:
The Sages of the previous generations declared: Should one say: "I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in order that I receive reward in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful to observe My commandments...] to love God;" [implying] that all that you do should be done only out of love.
The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [that comes from] His commandments...
Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth, Who commanded it, is one who occupies himself for God's sake.
for from [the study of Torah which] is not carried out for God's sake - Rashi (Berachot 17a) and Tosafot (Ta'anit 7a) note that the Talmud is extremely critical of those who do not occupy themselves with the Torah for God's sake.
Ta'anit 7a declares that whenever a person does not study Torah for God's sake, the Torah becomes a deadly potion for him. Berachot 17a states that it would have been better for a person who does not study Torah for God's sake not to have been born. In resolution, the commentaries explain that there are two levels of occupying oneself with Torah that is not for God's sake:
a) to gain wealth, honor, or other benefits, as implied by the Rambam here;
b) in order to vex a colleague.
Our Sages suggest occupation with Torah study even if it is not intended for God's sake, if one has the former motives. However, if one's motives are the latter, then our Sages' harsh words of criticism apply.
will come [the study of Torah which] is carried out for God's sake. - The introduction to Eicha Rabbah (2) quotes God as saying: "Would that Israel abandon Me and keep the Torah...for its light would ultimately return them to the good." If a Jew frequently occupies himself with Torah, the inner Godly nature of Torah will eventually have an effect upon him and motivate him to serve God with the proper intentions.
There is a deeper aspect to this statement: The Hebrew mitoch, translated as "from," also can be interpreted as "from the inner part." Every element of a Jew's life is motivated by his Godly potential. Though he may think he is performing a mitzvah for selfish intent, the inner core of that service, its toch, is the Jew's desire to cling to God without any ulterior motive.
The Rambam elaborates on the principle that selfish desires can be used as motivation for involvement in Torah in his Commentary on the Mishnah, in his introduction to the tenth chapter of Sanhedrin:
When a young child is brought to a teacher to be taught the Torah, this is the greatest good for him, [allowing him] to attain fulfillment. However, because of his youth and underdeveloped intellect, [the child] does not comprehend this good...
Therefore, it is necessary for the teacher...to motivate him to his studies with things that he loves...
He should tell him: "I will give you nuts, figs, or a little honey." It is out of this motivation that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies is more important to him than the actual study...
When he becomes older and his intellect grows to the point where he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: "Study and I will buy you nice shoes or beautiful garments." Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah...
The Rambam continues mentioning other factors that may be employed to motivate older children - e.g., money or honor. He concludes:
All this is degrading. Nevertheless, because of the limits of a person's intellect, it may be necessary to make the goal of wisdom something other than wisdom.
In Hilchot Teshuvah (ibid.), the Rambam also emphasizes how a teacher must slowly mold a child's character and lead him, step by step, to an appreciation of the proper motives for the service of God:
As their knowledge grows and their wisdom increases, this secret [service of God for His sake] should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually, until they grasp it and know it and begin serving [God] out of love.
Commentary Halacha 6
A person whose heart inspires him to fulfill this mitzvah in a fitting manner - As explained in the commentary on Chapter 1, Halachah 8, the Rambam's statements imply that there are two aspects of Torah study:
a) The obligation to study Torah, which is incumbent on every individual: the establishment of fixed times for Torah study (Chapter 1, Halachah 8).
b) A commitment to devote oneself to Torah study that has no limitations.
The first aspect reflects a commitment that takes into consideration man's perspective, and, hence, is limited in scope. However, when a person views the Torah from God's perspective and appreciates its infinite nature, he will be inspired to make an unbounded commitment to Torah study. See also the commentary on the halachah mentioned above.
and to become crowned with the crown of Torah - Note the commentary on Halachah 1.
should not divert his attention to other matters. - On Deuteronomy 6:7: "Speak of them," the Sifre comments: "Speak of them, and not of other matters."
He should not set his intent on acquiring Torah together with wealth and honor simultaneously. - for it is impossible to devote oneself to two different goals.
[Rather,] this is the path of Torah - This statement and the others in this halachah are a combination of quotes from Avot 6:4, 2:17 and 5:23.
Eat bread with salt, drink water in a small measure, sleep on the ground, live a life of difficulty, and toil in Torah. - The Rambam does not advocate ascetic penances. (See Hilchot De'ot 3:1.) Nor does he necessarily stipulate that "a life of difficulty" is a prerequisite for complete involvement in Torah study. However, it is often the only path with which one can attain that goal.
Frequently, earning enough to live a life of comfort takes so much time that one will not be able to devote himself to Torah study in a fitting manner. Furthermore, indulgence in comfort often leads a person to preoccupation with his own needs and desires. Suddenly, he becomes faced with an entire host of "necessities," without which he cannot continue.
The task is not incumbent upon you to complete - If a person contemplates the totality of Torah knowledge which there is to grasp, he may be intimidated and unwilling to begin such an undertaking. Hence, he is counselled that he is not expected to complete its study. However,...
nor are you free to desist from it. - and must endeavor to accomplish whatever you can.
If you have acquired much Torah, you have acquired much reward - The Mishnah continues to explain that the reward for the righteous will be in the world to come.
It is difficult to understand why the Rambam emphasizes the aspect of reward, when in the previous halachah he stressed how one should not study Torah for ulterior motives. Included in the latter is also the reward in the world to come.
and that reward is commensurate with the difficulty [invested]. - In his Commentary on the Mishnah, the Rambam interprets this to mean: "Your reward will be commensurate with the effort invested in Torah study." See also Halachah 12, which elaborates on the nature of the effort a person must invest in his Torah studies.
In his introduction to Avot, Chapter 6, the Rambam offers a slightly different interpretation: "A person's reward will be commensurate with the effort necessary to overcome his natural inclination."
Commentary Halacha 7
The first clause of this halachah, as the previous halachah, refers to a person who wants to commit himself entirely to Torah study. The second clause - "make your work secondary..." - does not apply only to such individuals, but rather is relevant to every person within the context of his commitment to Torah study.
Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." - Note Chapter 1, Halachah 5, which counsels studying Torah before marriage, so the yoke of financial responsibility will not interfere with one's studies.
If you consider such thoughts, you will never merit the crown of Torah. - The commentaries have offered two reasons why such an individual will never merit "the crown of Torah:"
a) Desire is never satisfied. "Whoever possesses one hundred, desires two hundred; whoever possesses two hundred, desires four hundred" (Kohelet Rabbah 1:34). Once a person has given his material concerns priority over Torah study, it is very difficult for him to reverse his pattern and devote himself completely to Torah study.
b) The time which he lost while involved in business cannot be recovered, and thus, he will never reach the heights of Torah knowledge that he could have attained beforehand.
Rather, make your work secondary, and your Torah study a fixed matter. - In his Commentary on the Mishnah, Avot 1:14, the Rambam writes:
Make your Torah study of primary importance and all your other affairs secondary. If they come your way, it is good, and if not, there is no loss in their absence.
Similarly, in Hilchot De'ot 2:7, the Rambam quotes Avot 4:10, "Minimize your business involvement and occupy yourself with Torah."
Nevertheless, a person need not fear that involvement in Torah study will prevent him from achieving prosperity. Berachot 35b relates:
The Sages of the previous generations made their Torah study primary and their business affairs secondary, and achieved success in both. We have made our business affairs primary and our Torah study secondary, and have not achieved success in either.
Do not say: "When I have free time, I will study," for perhaps, you will never have free time. - In his Commentary on the Mishnah, Avot 2:5, the Rambam also associates this statement of Hillel's with the statement of Shammai quoted above.
Commentary Halacha 8
It is written in the Torah [Deuteronomy 30:12, 13]: - Rav Kapach renders this: "It is written about the Torah," emphasizing that according to the Rambam, the antecedent of the pronoun "it" in the above verse is Torah study and not Teshuvah, as explained by the Ramban and others.
"It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. - and self-centered. Such an attitude runs contrary to the spirit of Torah and, ultimately, prevents one from grasping it, as explained in the following halachah.
"It is not across the sea" - i.e., it is not found in those who travel across the sea - for business purposes. In contrast, one is advised to travel to study Torah, as Avot relates: "Exile yourself to a place of Torah."
Therefore, our Sages said: - Avot 2:5
"Not everyone who is involved in business will become wise." - In his commentary on that Mishnah, the Rambam quotes the content of this halachah.
Our Sages also commanded: - Avot 4:12
"Minimize your business activities and occupy - The Hebrew, la’asok, is also used in the Ashkenazic text of the blessings recited before Torah study. In most contexts, that word is rendered as "business." Thus, employing it in the blessing implies that the manner in which a person applies himself to Torah study should resemble the way a businessman applies himself to his business, making it the central matter of his life.
yourself with Torah." - The practical applications of these concepts are found in the following halachah.
Commentary Halacha 9
The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." - Ta'anit 7a mentions the ideas related by the Rambam as well as other dimensions of the comparison between Torah and water.
This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any the haughty - i.e., the nature of such a personality does not allow an individual to grasp the words of Torah. As obvious from the contrast with the humble, pride prevents one from grasping Torah for two reasons:
a) A proud person will be less likely to make the effort necessary to open himself up to the instruction of a master;
b) Pride often leads a person to material desire, whose pursuit will take a person away from devotion to Torah study.
but rather in the humble and lowly, who sit in the dust at the feet of the Sages - The Rambam borrows the phraseology of Avot 1:4. Others render the phrase: "Become dusty [pursuing] the Sages' feet" - i.e., follow them everywhere out of thirst to learn from them.
and remove the desires and pleasures of the times from their hearts - See Halachah 12.
They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. - Note the narrative from Yoma 35b quoted in the commentary on Chapter 1, Halachah 8, which describes Hillel's daily activities.
The rest of their days and nights - See Halachah 13.
are involved with Torah study.
Commentary Halacha 10
The previous halachot explained how important Torah study is and how involvement in business can present a contradiction to it. Since many might reach the conclusion that, if so, it is proper to be involved solely in Torah study with no thought of worldly matters, the Rambam clarifies accordingly...
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity desecrates [God's] name - In Hilchot Yesodei HaTorah, Chapter 5, and Hilchot Teshuvah 1:4, the Rambam mentions the severity of the sin of desecrating God's name.
dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world. - See the commentary on Chapter 1, Halachah 7, which quotes the Rambam's commentary on Avot at length, strongly decrying the deriving of material benefit from one's Torah knowledge.
These convictions are also expressed in Hilchot Matnot Ani'yim 10:18, which states:
Even a dignified Sage who becomes poor should work in a profession, even a degrading profession, rather than seek public assitance. It is better to skin the hides of dead animals than to tell the people, "I am a Sage, support me."
Our greatest Sages were wood-choppers, porters, water-drawers... They did not ask anything from the public and refused to accept anything that was given to them.
The Kessef Mishneh takes issue with the Rambam's statements and states that there is no prohibition against a Torah Sage receiving support from others. Though the Rambam quotes many examples of sages who performed simple labors to earn their livelihood, the Kessef Mishneh explains how none of them can be taken to be conclusive proof of the Rambam's position.
For example, the Rambam quotes Yoma 35b, which relates how Hillel would do simple work to earn his sustenance. The Kessef Mishneh explains that the Talmud's statements about Hillel were made before his greatness was appreciated. There is no proof that he continued working as a common laborer afterwards.
The practice of taking payment for Torah study has its source in Tosafot, Ketubot 106a, which relates that individuals who give up the opportunity to earn their livelihood in other professions so that they can teach Torah or serve as judges are able to receive remuneration, because, in essence, they are not receiving payment for their Torah, but for their time.
The Kessef Mishneh concludes:
It is possible to explain that our master's intention is that a person should not cast off the yoke of labor in order to receive his livelihood from others in order to study. Rather, first, he should learn a profession with which he can sustain himself. If that is sufficient for him, it is good. If not, he may receive his livelihood from the community...
Even if this is not our master's intention, as apparent from his Commentary on the Mishnah, whenever one is in doubt about the halachah, one should follow the custom. We have seen all the Sages of Israel, both before and after our master, accepting their livelihood from the community.
Furthermore, even if the halachah followed our master..., it is possible that all the sages of the [previous] generations agreed to do so because...if the livelihood of the scholars and the teachers were not available, they would not be able to labor in Torah as is fitting, and the Torah would be forgotten, Heaven forbid. Since it is available, they are able to study, "and Torah is magnified and becomes stronger."
These ideas are quoted as halachah by the Shulchan Aruch and the Ramah (Yoreh De'ah 246:5). It must be noted that even the Rambam (Chapter 6, Halachah 10, Commentary on the Mishnah, ibid.,Hilchot De'ot 6:2) allows a person to give a sage money to invest, or to afford him other benefits in commerce and trade.
Our Sages declared: - Avot 4:5.
"Whoever benefits from the words of Torah forfeits his life in the world." - The Kessef Mishneh quoted above refers to the Rambam's commentary on this Mishnah. Major portions of the Rambam's statements are cited in our commentary on Chapter 1, Halachah 7.
Also, they commanded and declared: - Avot, ibid. The Rambam reverses the order of the statements in the Mishnah, perhaps, because the first clause is more explicit. Alternatively, because chronologically, Hillel, the author of the latter clause, preceded Rabbi Tzadok, the author of the former.
"Do not make them a crown to magnify oneself - a source of honor,
nor an axe to chop with." - i.e., a means of deriving a livelihood.
Also, they commanded and declared: - Avot 1:10.
"Love work and despise Rabbinic positions." - In his commentary on that Mishnah, the Rambam writes: "Without work, it will be difficult for him for him, and he will steal and cheat. Seeking positions of honor will bring about challenges."
Similarly, Avot 2:2 teaches:
"All Torah that is not accompanied by work will eventually be negated and lead to sin." - That Mishnah begins: "Torah is beautiful when accompanied by work."
Ultimately, such a person will steal from others. - The commentaries cite Kiddushin 29a: "Whoever does not teach his son a profession is as if he taught him to steal," as the source for the Rambam's statements.
Commentary Halacha 11
The Rambam continues the theme begun in the previous halachah. Not only is it forbidden to derive benefit from one's Torah knowledge...
It is a tremendous advantage for a person to derive his livelihood from his own efforts - and not from charity.
and is an attribute possessed by the pious of the first generations. - Among the examples of sages who worked as craftsmen mentioned in the Talmud are Rav Huna - a drawer of water (Ketubot 105a), Rabbi Meir - a barber (Eruvin 13a), Rabbi Yehudah - a porter (Nedarim 49b), and Rav Yosef - a miller, Rav Sheshet - a porter (Gittin 67b).
In this manner, one will merit all the honor - One of the rationales given by many of the Rabbis who permit scholars to derive benefit from their studies is that performing menial work will cheapen the common man's appreciation of them, and thus minimize the honor given to the Torah.
The Rambam (see the Commentary on the Mishnah, ibid.) holds the very opposite. The common people will respect a person who honestly earns his livelihood and will look down on a person who derives his income from charity.
and benefit in this world - i.e., God will grant him blessing and he will be able to earn a respectable income through his efforts.
In Hilchot Teshuvah 9:1, the Rambam elaborates how God will grant material blessings to a person who dedicates himself to Torah and mitzvot. These blessings will, in turn, afford him the opportunity of continuing and increasing his service of God.
and in the world to come - Though the person will also realize benefit in this world, "the principle remains for the world to come" (Pe'ah 1:1). (See also Hilchot Teshuvah, ibid.)
as [Psalms 128:2] states: "If you eat the toil of your hands, - On this verse, the Rabbis commented: 'the toil of your hands,' and not 'the toil of your heads.’“ When a person works with his hands, his mind is free to think about Torah. When he returns home, he may be physically tired, but he has no pressures from his business. In contrast, those whose profession involves mental effort have more difficulty diverting their attention from these matters to Torah.
you will be happy and it will be good for you." - Berachot 8a interprets this verse to mean...
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.
Commentary Halacha 12
The words of Torah will not be permanently acquired by a person who applies himself feebly - i.e., does not devote his energies to study.
[to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. - The pursuit of pleasure will prevent him from devoting himself to Torah study. During the time he is enjoying material benefits (how much more so if he has to work to earn the funds to obtain them), he could have been studying Torah.
Rather, one must give up his life for them - the words of Torah
constantly straining his body to the point of discomfort - As mentioned in the commentary on Halachah 6, the Rambam is not alluding to ascetic penances, but rather to the dedication of all one's energies to the acquisition of Torah knowledge.
without granting sleep to his eyes or slumber to his eyelids. - Note the following halachah, which describes the advantages of studying at night.
The Sages alluded to this concept - Berachot 63b; Midrash Tanchumah, No'ach 3
[interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." - Generally, the verse would be translated: "This is the law [when] a man..." However, the literal translation of the words was quoted to demonstrate the connection to our Sages' comments more graphically.
[to mean] that the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom. - Our Sages frequently associated the expression "tents" with houses of study. (See the commentaries on Genesis 25:27 and Deuteronomy 33:18.)
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." - When you minimize your involvement in Torah because of difficulties, then "your strength" - your Torah knowledge - will be "small" - will not remain with you (Lechem Mishneh).
Others cite Berachot 63a: "Anyone who applies himself feebly to the words of Torah will not have the strength to stand in a day of adversity."
He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, - The Hebrew word af can have both meanings - "even" and "anger."
this is what remained with me. - The commentaries interpret this as a reference to the anger displayed by the teachers during their instruction. (See Matnat K'hunah, Kohelet Rabbah 2:9.) This continues the theme that the dedication to Torah study beyond one's nature is the key to acquiring Torah as one's own.
In his commentary on Avot 5:19, the Rambam quotes this verse and interpretation, and associates it with the advice he gives teachers in Chapter 4, Halachah 5, to cast fear into the hearts of the students.
Our Sages declared: - Jerusalem Talmud, Berachot 5:1
A covenant has been established that anyone who wearies himself in Torah study in a house of study - Many manuscripts substitute "in a synagogue," as is the text in the Jerusalem Talmud.
will not forget it quickly - i.e., the fact that study is carried out in a house of study itself contributes to its retention by the students. Accordingly, our Sages highly recommend that one study in a house of study (or at least in a synagogue) whenever possible. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:10.)
Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom." - It must be noted that Berachot 63b severely criticizes those who study Torah alone (when they have the opportunity to study with others). Similarly, in the following chapter, when the Rambam discusses the actual process of study, he continually refers to a teacher studying with many students.
Whoever raises his voice during his studies - The Jerusalem Talmud, Berachot 5:1, emphasizes that one should not raise one's voice overly loud.
will permanently acquire the subject matter. - II Samuel 23:5 states: "for He has made an everlasting covenant with me, ordered in all and preserved." Eruvin 54a interprets the "everlasting covenant" as a reference to the Torah, and states: "If it is ordered in all a person's 248 limbs" - i.e., if his entire body is involved in his study - "it will be preserved."
The Tanya, Chapter 38, explains that a person who studies out loud and invests his energy in Torah study elevates his body and natural life force.
In contrast, one who reads silently will forget quickly. - It is difficult to ignore the contrast between secular study, which is carried out in a silent library, and the study of Torah carried out in a noisy house of study, each person verbalizing the subject matter which he is studying.
Based on Berachot 15b and the Shulchan Aruch, Orach Chayim 62:3, Shulchan Aruch HaRav (Hilchot Talmud Torah 2:12) states that the study of Torah is comparable to other mitzvot associated with speech. A person cannot fulfill his obligation through mere thought, and must either vocalize the words himself or hear from someone else who reads out loud.
Commentary Halacha 13
Even though it is a mitzvah to study during the day and at night - See Chapter 1, Halachah 8.
it is only at night that a person acquires most of his wisdom. - Eruvin 65a states: "The moon was created only for Torah study." The term "wisdom" is interpreted as a reference to those aspects of Torah study described as Gemara or Talmud (Chapter 1, Halachah 11). At night, when a person is removed from his daytime pressures, he is able to concentrate more on these abstract subjects.
Therefore, a person who desires to merit the crown of Torah - See the commentary on Halachah 1 with regard to the latter term.
should be careful with all his nights, not giving up even one to sleep - Hilchot De'ot 4:4 states that a person should sleep eight hours each night. The commentaries have questioned whether here, the Rambam is advising a person to strain himself beyond those limits, or whether the Rambam is merely stating that the nighttime hours a person has available should be devoted to Torah study.
eating, drinking - In Hilchot De'ot 5:1, the Rambam counsels: "A Torah Sage should not be a glutton. Rather, he should eat only the foods that are appropriate for his physical health and [even of those], he should not partake excessively. He should not pursue [food] after filling his gut."
talk - In general, the Rambam advises against excessive speech. Hilchot De'ot 2:4 states: "A person should also remain silent to a great extent, and speak only about words of wisdom or things he requires to maintain his existence."
or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eicha 2:19] states: 'Arise, sing out at night..." - Note the commentaries on Deuteronomy 31:9, which describe the Torah as God's song.
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God." - Avodah Zarah 3b comments: "Why does 'God ordain His kindness during the day'? Because 'at night, His song (the Torah) is with me.’“
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness - i.e., the nights
is hidden away from His treasures - the Torah. Therefore,
a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. - This is the opinion of Rabbi Natan, as quoted in Sanhedrin 99a, and in the Sifre, Sh'lach.
Similarly, anyone who has the potential to occupy himself with Torah study and does not - Sanhedrin, op. cit.) quotes Rabbi Nehorai for this definition of the above verse.
or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category - This definition is not mentioned in any of the opinions quoted in Sanhedrin or the Sifre in the definition of the above verse.
of "those who scorn the word of God." -The Lechem Mishneh emphasizes that this severe condemnation applies even when a person ignores his study out of laziness and idle tendencies, without any contempt or disrespect for the Torah.
Our Sages declared: - Avot 4:11
"Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." - In his commentary on that Mishnah, the Rambam writes:
A person who studies Torah in poverty and need, straining himself to study despite these pressures, will ultimately merit to study amidst prosperity without any disturbances to his study.
[Conversely,] a person who neglects Torah study because he is prosperous and, therefore, is busy eating, drinking, and seeking pleasure, will ultimately become poor to the extent that the reason he neglects Torah study will be his pursuit of his daily bread.
This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies" - This interpretation of the verse resembles that of Rashi's commentary on the Torah. Note the conclusion of Hilchot Lulav, where the Rambam interprets the verse differently, stressing the importance of serving God with joy.
and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."
____________________________
Rambam:
• 3 Chapters a Day: Berachot - Chapter Four, Berachot - Chapter Five, Berachot - Chapter Six
Berachot - Chapter Four
Halacha 1
Everyone who recites grace or the single blessing that includes the three [blessings of grace] should recite these blessings in the place where he ate. If he ate while walking, he should sit down where he concluded eating and recite the blessings. If he ate while standing, he should sit down in his place and recite grace.
If a person forgets to recite grace and remembers before his food becomes digested, he may recite grace in the place where he remembers. If he intentionally [did not recite grace in the place where he ate], he should return to his place and recite grace. Should he recite grace in the place where he remembers, he fulfills his obligation.
Similarly, a person who recites grace while standing or while walking fulfills his obligation. Nevertheless, at the outset, a person should not recite grace or the single blessing which includes the three [blessings of grace] except when he is seated in the place where he ate.
Halacha 2
A person who is in doubt whether he recited the blessing hamotzi or not should not repeat the blessing, because it is not required by the Torah.
A person who forgets to recite hamotzi should recite the blessing if he remembers before he completes his meal. If he remembers after he completed his meal, he should not recite the blessing.
Halacha 3
[The following rules apply when] a person was eating in one house, interrupted his meal, and went to another house, or when a friend called to him and he went out the doorway of his house to speak to him: When he returns, he is required to recite grace after what he originally ate, and to recite hamotzi again because he changed his place. [Only] after this, may he complete his meal.
Halacha 4
[The following rules apply when] friends joined to eat a meal together and [interrupted their meal to] go out to greet a groom or a bride: If they left an old man or a sick person [in the place where they ate], they may return to their place and complete their meal without having to recite a second blessing.
If they did not leave an old man or a sick person [in the place where they ate], when they depart they are required to recite a blessing after eating. When they return, they must recite a blessing before [beginning to eat again].
Halacha 5
Similar laws apply when people drink together as a group or eat fruits together. Whenever one changes one's place, it is considered as if he interrupted his eating. Therefore, he must recite a blessing after what he ate and must recite a second blessing before partaking of any other foods.
A person who changes his place from one corner to another in the same room need not recite another blessing. In contrast, a person who ate on the east side of a fig tree and goes to eat on the west side of the fig tree must recite another blessing.
Halacha 6
When a person recites a blessing on bread, it also includes the appetizers eaten together with bread - e.g., cooked food or fruit. Reciting a blessing on these foods, however, does not include bread.
Reciting a blessing on cooked grains includes cooked food. Reciting a blessing on cooked food, however, does not include cooked grains.
Halacha 7
A person who decides not to continue eating or drinking, and afterwards changes his mind and [desires to] eat or drink, must recite another blessing although he has not changed his place. If he did not decide [to cease] eating or drinking and had in mind to continue - even if he made an interruption for the entire day - he is not required to recite a second blessing.
Halacha 8
When people who are sitting together and drinking say "Let us recite grace," or "Let us recite kiddush," they are forbidden to continue drinking until they recite grace or kiddush. Should they desire to drink more - although they are not permitted to do so - before reciting grace or kiddush, they are required to recite the blessing borey pri hagafen before drinking. In contrast, should they say, "Let us recite havdalah," they are not required to recite a blessing [should they continue drinking].
Halacha 9
When a company who gathered together to drink wine were served another type of wine - e.g., they were drinking red wine and black wine was brought, or they were drinking fresh wine and aged wine was brought - they need not recite a second blessing over wine. They should, however, recite the following blessing: "Blessed are You, God, our Lord, King of the universe, who is good and does good."
Halacha 10
A person should not recite a blessing over any food or drink until it is brought before him. If he recited a blessing, and then the food was brought before him, he must recite a second blessing.
When a person took food in his hand and recited a blessing, but [before he could eat it] it fell from his hand and was burned or washed away by a river, he should take other food and recite another blessing. [This applies] even when the food is of the same species. He should also say, "Blessed be the Name of Him whose glorious kingdom is forever and ever" for the first blessing, so that he will not be considered to have recited a blessing in vain.
A person may stand over a stream of water, recite a blessing, and drink. Although the water that was before him at the time he recited the blessing is not the water he drinks, this was his original intention.
Halacha 11
Foods that are eaten within the meal, because of the meal, do not require a blessing beforehand or afterward. Rather, the blessing hamotzi that is recited in the beginning and the grace recited afterward include everything, because everything is secondary to the meal.
Foods that are eaten within the meal, but do not come because of the meal, require a blessing before partaking of them, but do not require a blessing afterward.
Foods that are eaten after the meal, whether because of the meal or independent of the meal, require a blessing beforehand and afterward.
Halacha 12
On Sabbaths, on festivals, at the meal after one lets blood or leaves the bath, and the like, when a person makes wine a primary element of his meal, if he recites a blessing on wine before eating his meal, that blessing includes the wine that he drinks after the meal, before he recites grace. In contrast, on other days, a person should recite another blessing on wine that is drunk after the meal.
If wine is served to a company in the midst of the meal, each person should recite a blessing by himself, because one's mouth may not be empty to recite Amen. [This blessing] does not include the wine that is drunk after the meal.
Commentary Halacha 6
When a person recites a blessing on bread, it also includes - This halachah has raised questions among the commentaries. TheKessef Mishneh, the Lechem Mishneh, and others interpret this halachah as referring to the blessings before eating. Thus, with regard to bread, it is to a large part analogous to Halachah 11.
In this context, the Kessef Mishneh asks why the Rambam did not mention these laws in the context of Chapter 3, Halachot 5-7, which state the rule that the blessing on primary foods includes secondary foods. The Kessef Mishneh answers that those halachot describe a situation where the person has no desire to eat the secondary food in its own right and eats it only because of the primary food. In this halachah, the Rambam is speaking about an instance in which one desires to eat the other foods; nevertheless, they are included in the blessing recited over bread because bread includes all other foods.
The Rishon LeTzion offers a different interpretation, which appears more appropriate to the context in which the laws are discussed. Here, the Rambam is speaking only about the blessing recited after eating.
the appetizers - In his Commentary on the Mishnah,Berachot 6:5 (the source for this halachah), the Rambam defines the term פרפרת as לפתן, which is generally translated as "relish." Note the Tur and the Shulchan Aruch (Orach Chayim 176:1), which offer a different interpretation of the term פרפרת.
eaten together with bread - This does not refer only to instances when these foods are eaten while placed on bread, but also to times when they are eaten at a meal at which bread is served.
e.g., cooked food or fruit. - Because the main element of a meal is considered to be bread, reciting a blessing upon it - either before or after partaking of it - includes the other foods that are eaten together with it.
Reciting a blessing on these foods, however, does not include bread. - The commentaries question why this clause is necessary according to the Rambam's definition of פרפרת. It is obvious that bread would not be considered secondary to any other foods.
Reciting a blessing on cooked grains - Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.) and on Chapter 3, Halachah 4.
includes cooked food. - Since the cooked grains are considered "sustaining food" and have been granted a special blessing which includes (in synopsis) all the blessings of grace, reciting a blessing over them includes other cooked dishes eaten with them.
The Rishon LeTzion emphasizes that this applies to cooked foods that are eaten together with the grains. Otherwise, it would be difficult to understand how the blessing for the grains could cover foods that require other blessings. Note also the Kessef Mishneh, which offers an alternate explanation.
Reciting a blessing on cooked food, however, does not include cooked grains. - Since these cooked foods are not as satisfying as grains, the blessing recited over them cannot include grains.
Several commentaries have raised the question that from Berachot 42b, it appears that the Rambam's decision follows the School of Shammai and not the School of Hillel. The clearest resolution of the difficulty is offered by the Rishon LeTzion, who explains that the Rambam's decision is based on the Jerusalem Talmud (Berachot 6:5). When the passage from the Babylonian Talmud is studied in the light of the passage from the Jerusalem Talmud, the Rambam's ruling is no longer difficult.
This relates to a concept frequently discussed by students of the Rambam: Does the Rambam accept the principle that when there is a difference of opinion between the Babylonian Talmud and the Jerusalem Talmud, the Halachah follows the Babylonian Talmud, or not?
Commentary Halacha 7
A person who decides not to continue eating or drinking - The Kessef Mishneh cites Pesachim 103b, which states that once a person diverts his attention from drinking wine, he must recite another blessing when he begins drinking again.
The Ra'avad notes that the passage from Pesachim (loc. cit.) mentions only drinking and does not discuss eating, and on that basis protests against the Rambam's equation of the two. From Berachot 42a, however, it appears that similar principles apply with regard to eating.
and afterwards changes his mind and [desires to] eat or drink, must recite another blessing - before partaking of the food or drink. He is not, however, required to recite a blessing after the first food or drink. Rather, he is required to recite only a single blessing after he completes eating.
although he has not changed his place. - As mentioned in Halachot 3-5, a person who changes his place while eating must recite both a blessing after the food he has eaten previously and a blessing over the food he plans to eat in his new place.
Many authorities do not accept the Rambam's decision with regard to a meal that includes bread. When a person sits down to such a meal, he is considered to have fixed his attention on eating. People frequently become drawn into eating more than they originally intended at such meals. Thus, a person's decision not to continue eating is not considered final, since it is quite possible that he will change his mind and decide to eat again. (See Shulchan Aruch HaRav 179:1).
Based on these principles, the Shulchan Aruch (Orach Chayim 179:1) rules that, although once a person has decided to cease eating or drinking a new blessing is generally required, when partaking of a meal it is not sufficient to make a mental decision, and a person must wash before grace to be considered to have ceased eating.
If he - remained in the place in which he ate originally, and
did not decide [to cease] eating or drinking and had in mind to continue - eating at a later time
even if he made an interruption for the entire day - The Rambam's terminology appears to be a stylistic exaggeration. If a person waits long enough for the food he has eaten to digest, it would appear that he is required to recite another blessing before beginning to eat again (Kin’at Eliyahu).
he is not required to recite a second blessing - before partaking of more food or drink.
Commentary Halacha 8
When people who are sitting together - after having completed a meal
and drinking say - This refers to a consensus agreed to by all the participants, and not a mere suggestion raised by a single individual.
"Let us recite grace," or "Let us recite kiddush," - i.e., they were eating on Friday afternoon or the afternoon before a festival. From sunset onward, it is forbidden to continue eating until one recites kiddush. It is, however, possible to recite kiddush early (see Hilchot Shabbat 29:11). Once the people agree to recite kiddush, they may no longer continue their meal (Kessef Mishneh).
they are - considered to have diverted their attention from drinking, as mentioned in the previous halachah. Hence, they are
forbidden to continue drinking until they recite grace or kiddush. - The Turei Zahav 179:2 states that, according to the authorities who differ with the Rambam on the previous halachah, if one's desire to drink stems from having eaten, one may continue to drink at this point.
Should they desire to drink more - although they are not permitted to do so - i.e., they are obligated to recite grace orkiddush before drinking. Should they desire to ignore that obligation and drink immediately,
before reciting grace or kiddush, they are required to recite the blessing borey pri hagafen before drinking - because, as mentioned in the previous halachah, the blessing they recited originally does not cover any drink consumed after they concluded drinking.
In contrast, should they say, "Let us recite havdalah," they are not required to recite a blessing [should they continue drinking]. - The difference between kiddush and havdalah is that kiddush initiates the Sabbath. Accordingly, the respect due to the Sabbath adds importance to the diversion of our attention from drinking implied by the statement, "Let us recite kiddush." In contrast, havdalah marks the beginning of the week, which we are not required to treat with such distinction. Thus, as Hilchot Shabbat 29:12 states, a person is not required to interrupt his meal at nightfall on Saturday, but may continue and recite havdalah when he concludes eating (Radbaz).
24. Berachot 59b emphasizes that this blessing is recited only when one drinks in a company. When one drinks alone, this blessing should not be recited, because it praises God for "being good" - i.e., to me - and "doing good" - for others (Shulchan Aruch, Orach Chayim 175:4).
25. Tosafot, Berachot (loc. cit.) notes that the Sages instituted this blessing only for different types of wine and not for different types of bread or meat, since wine has two positive qualities: It satisfies a person's appetite and lifts his spirits.
26. Rashi, Berachot (loc. cit.), states that this blessing should be recited only when the second type of wine is better than the first. If the first type of wine is better, no blessing should be recited. The commentaries maintain that the Rambam differs and maintains that the blessing should be recited whenever one changes types of wine. The Shulchan Aruch (Orach Chayim 175:2-3) rules that if one knows that the second type of wine is of a lesser quality than the first, the blessing should not be recited.
Commentary Halacha 10
A person should not recite a blessing over any food or drink until it is brought before him. - The Shulchan Aruch (Orach Chayim 206:4) states that a person should hold the food in his right hand before reciting the blessing for it.
If he - ignored the above directive and
recited a blessing, and then the food was brought before him - The blessing is considered to be in vain, and before partaking of the food,
he must recite a second blessing. - There are some authorities who maintain that even though the food was not before one at the time the blessing was recited, if one was absolutely sure that it would be brought before him immediately, he can rely on that blessing (Mishneh Berurah 206:19).
When a person took food in his hand and recited a blessing, but [before he could eat it] it fell from his hand and was burned or washed away by a river - or in any other way became inedible
he should take other food and recite another blessing - i.e., the first blessing is no longer in effect ,and a second blessing must be recited before eating.
[This applies] even when the food is of the same species. - The Shulchan Aruch (Orach Chayim 206:6) adds, "and even if the other fruit was before him when he recited the blessing originally." The Ramah (based on the Hagahot Maimoniot) differs, and maintains that if he originally intended to partake of the other fruit as well, it is included in the first blessing and he should eat it without hesitation so that the blessing will not have to be repeated.
He should also say, "Blessed be the Name of Him whose glorious kingdom is forever and ever" for the first blessing, so that he will not be considered to have recited a blessing in vain. - See Chapter 1, Halachah 15, which discusses the seriousness of reciting a blessing in vain. See also Hilchot Sh'vuot 12:9-11, where the Rambam discusses related concepts, concluding:
The Torah has adjured us "to fear [His] glorious and awesome name." Included in this fear is that it should not be mentioned in vain. If, because of a slip of the tongue, one mentioned God's name in vain, one should immediately praise and laud... it.
A person may stand over a stream of water, recite a blessing, and drink. - The Jerusalem Talmud (Berachot 6:1) mentions this instance as a contrast to the previous law.
Although the water that was before him at the time he recited the blessing is not the water he drinks, this was his original intention. - He knew that the water would continue to flow. When he recited the blessing on the water, his intent was on water from the stream and not on the particular water before him at the time he recited the blessing.
Commentary Halacha 11
Foods that are eaten within the meal, because of the meal. - The Rambam's statements are quoted, with slight changes, from Berachot 41b. In his commentary on this passage, Rashi defines this first category of foods as relishes eaten with bread. He explains that other foods - e.g., cereals or vegetables - although they are eaten as part of a meal, require an independent blessing.
Tosafot differs, and maintains that any food that is eaten as part of a meal - e.g., the foods mentioned by Rashi, meat or fish - is included in this category. Even if they are not eaten with bread, merely at the same meal, they
do not require a blessing beforehand or afterward. - The commentaries question whether the Rambam's position follows that of Rashi or Tosafot. The following sentence (which is the Rambam's addition to Berachot, loc. cit.) sheds light on the question.
Rather, the blessing hamotzi that is recited in the beginning and the grace recited afterward include everything, because everything is secondary to the meal. - This sentence explains the rationale for this ruling. These foods are not eaten casually during the day, but rather are eaten only as part of a meal, with the intent of satiating one's appetite. Accordingly, they are considered as secondary to bread, which is the primary element of the meal (Shulchan Aruch HaRav 177:1). Accordingly, we follow the ruling mentioned in Chapter 3, Halachah 5, that the blessing on primary foods includes secondary foods.
This explanation appears to indicate that the Rambam followsTosafot's interpretation. The Shulchan Aruch (Orach Chayim 171:1) also rules accordingly. The Magen Avraham 177:1, however, postulates that it is logical to assume that this ruling applies only when bread is eaten throughout the meal. If only a small amount of bread is eaten at the beginning of a meal, and no bread is eaten while the main course is being eaten, it is questionable whether the blessing over the bread covers these foods.
Foods that are eaten within the meal, but do not come because of the meal - This refers to fruits and the like, which are not satisfying food and are eaten throughout the day, frequently outside the context of a meal, but at times within the context of a meal. This indicates that they are not necessarily connected with the meal and, therefore, are not included in the blessing hamotzi. Accordingly, they
require a blessing before partaking of them, but do not require a blessing afterward. - Since they are eaten within the meal, they also satisfy a person's appetite. Accordingly, they are included in the blessing that is required by the commandment, "When you have eaten and are satiated, you shall bless...."
The Shulchan Aruch (loc. cit.:1,3, based on Rabbenu Asher's commentary on Berachot, loc. cit.) mentions two instances when fruit is included in the blessing hamotzi:
a) When the fruits are eaten on bread itself,
b) When one eats a meal of fruit - i.e., the fruit is served to satiate one's appetite.
Foods that are eaten after the meal, whether because of the meal - i.e., foods served to satiate one's appetite
or independent of the meal -fruits, desserts, or drinks
require a blessing beforehand and afterward. - Tosafot (Berachot, loc. cit.) states that this law does not apply at present. Our eating habits have changed, and bread is constantly before us during a meal, and it is customary to partake of it at all times.
The Shulchan Aruch (loc. cit.:2) accepts Tosafot's position. The Magen Avraham 177:7 adds that even at large feasts, when it is customary to eat desert without eating bread, a new blessing is not required because, in Talmudic times, bread and the main course were served on a small table, which was then removed, and dessert was served on a new table. Thus, the dessert appeared as a separate meal and required separate blessings. In contrast, at present, desert is served on the same table on which the bread was served. Hence, it is still considered a continuation of the same meal and does not require a separate blessing.
Berachot - Chapter Five
Halacha 1
Women and slaves are obligated to recite grace. There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time, or whether their obligation does not stem from the Torah. Therefore, they should not fulfill the obligation of grace on behalf of others. Children, however, are obligated to recite grace by virtue of Rabbinic decree, in order to educate them to perform mitzvot.
Halacha 2
When three people eat [a meal including] bread together, they are obligated to recite the blessing of zimmun before grace.
What is the blessing of zimmun? If there were between three and ten participants in a meal, one recites the blessing, saying, "Let us bless Him of whose [bounty] we have eaten."
Everyone responds: "Blessed be He of whose [bounty] we have eaten and by whose goodness we live." The one [reciting the blessing] then repeats: "Blessed be He of whose [bounty] we have eaten and by whose goodness we live."
Halacha 3
Afterwards, he recites, "Blessed are You, God, our Lord, King of the universe, who sustains the entire world in His goodness..." until he completes the four blessings [of grace]. The others answer Amen after each blessing.
Halacha 4
If ten or more people eat together, the zimmun should be recited with God's name. What is implied? The one reciting the blessing declares, "Let us bless to our God of whose [bounty] we have eaten."
The others respond: "Blessed be our God of whose [bounty] we have eaten and by whose goodness we live." The one [reciting the blessing] then repeats: "Blessed be our God of whose [bounty] we have eaten and by whose goodness we live." He then begins reciting grace.
Halacha 5
When eating in the home of a bridegroom from the time when the preparations for the wedding feast have begun until 30 days after the wedding, the one reciting the blessings should say, "Let us bless Him in whose abode is joy, of whose bounty we have eaten," and the others respond, "Blessed be He in whose abode is joy, of whose bounty we have eaten...."
If ten people are present, he says, "Let us bless our God in whose abode is joy, of whose bounty we have eaten..." and the others respond, "Blessed be our God in whose abode is joy, of whose bounty we have eaten...." Similarly, whenever a feast is held because of the wedding for twelve months after the wedding, one should include the phrase, "in whose abode is joy."
Halacha 6
All men are obligated in the blessing of the zimmun as they are obligated in grace, even priests who partook of sacrifices of the most sacred order in the Temple Courtyard. Similarly, priests and Israelites who ate together are required to recite the zimmun as they are required to recite grace, although the priests partook of terumah and the Israelites ordinary food.
Halacha 7
Women, servants, and children are not included in azimmun. They may, however, make a zimmun among themselves. Nevertheless, for the sake of modesty, there should not be a company that consists of women, servants, and children [together]. Instead, women may make a zimmun alone, as may servants and as may children. They should not, however, mention God's name.
An androgynous may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women. A tumtum should not be included in a zimmun at all.
A child who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old. He may be counted among either a group of three or a group of ten for the purpose of zimmun. A gentile may not be included in a zimmun.
Halacha 8
Only those who ate at least an amount of bread equal to the size of an olive should be included in a zimmun.
When seven people partake of bread and three eat vegetables or brine and the like with them, the latter may be included in the zimmun, so that God's name may be mentioned, provided the one reciting the blessings partook of bread. In contrast, should six people partake of bread and four eat vegetables, the latter may not be included. There has to be a distinct majority of people who partook of bread.
When does the above apply? With regard to [a zimmun of] ten. Regarding three, however, they should not recite the zimmun unless each one of them eats a portion of bread the size of an olive.
Halacha 9
[The following rule applies when] two people eat together and complete their meal, and afterward, a third person comes and eats. If the others can eat any food [- they need not partake of bread -] together with him, he should be included [in the zimmun] with them.
The sage of the greatest stature among those dining should recite grace, although he arrived at the end of the meal.
Halacha 10
When three people eat together, they may not separate [and recite grace without a zimmun]. The same applies to four and five people. Between six and ten people may separate [and recite grace in two groups].
If more then ten people are present, they may not separate until [their number reaches] twenty. [The governing principle is that a group may separate only if] the blessing of the zimmun will be the same for both groups if they separate.
Halacha 11
When three people who each came from a different group of three [join together], they should not separate [without reciting grace with a zimmun]. If each of them already participated in a zimmun, they may separate. They are not obligated to participate in a zimmun again, because a zimmun was already recited including them.
When three people sit down [together] to eat bread, they may not separate even though each person eats from his own food.
Halacha 12
[The following rules apply when] two groups eat together in the same building: When part of one group can see part of the other group, they may join together in a single zimmun. If not, they should each recite a zimmun separately.
If there is a single attendant who serves both of these groups, they may join in a single zimmun, even though none of the people in the two groups see each other, provided both groups can clearly hear the words of the person reciting the blessings.
Halacha 13
When three people ate together and one went out to the marketplace, he should be called to pay attention to what they are saying. He may be included in the zimmun while he is at the marketplace, and thus fulfill his obligation. Afterwards, when he returns to his house, he should recite grace alone. In contrast, when ten people eat together and one goes out to the market place, the zimmun may not be recited until he returns to his place.
Halacha 14
When three people eat together and one recites grace alone before the others, the zimmun can be recited with him and the other two fulfill their obligation. He, however, is not considered to have fulfilled his obligation, because the zimmun cannot be fulfilled retroactively.
Halacha 15
When two people eat together, each person should recite grace by himself. If one knows [how to recite grace] and the other does not, the one who knows should recite the grace out loud, and the other person should recite Amen after each blessing. In this manner, he fulfills his obligation.
A son may recite grace for his father, a servant for his master, and a woman for her husband - and thus enable the person to fulfill his obligation. Nevertheless, our Sages said, "May a curse come on a person whose wife or children recite grace for him."
Halacha 16
When do the statements that [it is possible to] fulfill one's obligation [in this manner] apply? When they have not eaten to the point of satiation. Therefore, their obligation is only Rabbinic in origin, and can be fulfilled by [listening to] a minor, a servant, or a woman.
If, however, they ate to the point of satisfaction, and thus are obligated according to the Torah itself to recite grace, they cannot fulfill their obligation by [listening to] either a woman, a minor, or a servant. Anyone who is obligated according to the Torah to perform a mitzvah can have his obligation fulfilled only by another person who is also obligated from the Torah [to fulfill this mitzvah] as he is.
Halacha 17
[The following rules apply when] a person enters [a room where] others are reciting the blessing of zimmun]: If he [enters when] the person reciting the blessings says, "Let us recite grace," he should respond, "Blessed is He, and may He be blessed." If he [enters when] the others reply, he should say Amen afterward.
Commentary Halacha 1
Women and slaves - whose Torah obligations are equivalent (Chagigah 4a)
are obligated to recite grace. - There are opinions that state that a woman does not have to recite the part of grace that blesses God for "Your covenant that You have sealed in our flesh, and for Your Torah that You have taught us," since women are not obligated to fulfill these mitzvot. Nevertheless, in practice, it is agreed that women should mention both these mitzvot, because the ultimate fulfillment of the creation of both men and women is when they marry. Therefore, a man and his wife are considered a single unit (Shulchan Aruch HaRav 187:7).
There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time - Women are not obligated to fulfill such mitzvot. See Kiddushin (1:7). Since the obligation to recite grace is constant, whether one eats during the day or at night, it would appear that women are obligated. Some commentaries point to Sefer HaMitzvot (Positive Commandment 19) and the Rambam's Commentary on the Mishnah (Berachot 3:3 and Kiddushin, loc. cit.) as indications that the Rambam supports the view that a woman's obligation for grace stems from the Torah.
or whether their obligation does not stem from the Torah. -Berachot 20b explains this hypothesis: Since Deuteronomy 8:10, the proof-text requiring us to recite grace, states: "You shall bless God, your Lord, for the good land that He gave you," one might think that only those who were given an inheritance in Eretz Yisrael are required to recite grace, thus excluding women who were not given an inheritance.
Therefore - i.e., because of this doubt
they should not - endeavor to
fulfill the obligation of grace on behalf of others. - Since, as stated in Chapter 1, Halachah 11, a person can only recite a blessing on behalf of another person if he shares an equal obligation himself.
Children - Boys below thirteen and girls below twelve, or individuals above that age who have not demonstrated signs of physical maturity.
however, are obligated to recite grace - This expression appears to indicate that the Sages placed the obligation on the child himself. See also Hilchot Sukkah 6:1 and Hilchot Lulav 7:19, where the Rambam uses similar expressions. (In Hilchot Tefillin 4:13 and Hilchot Chagigah 2:3, however, the Rambam states that the obligation to train a child to fulfill these mitzvot lies on the father.)
The hypothesis that the obligation lies on the child is supported by Halachah 16, which states that a child may fulfill the obligation of grace for a person who did not eat to the point of satisfaction (and, therefore, is obligated to recite grace only by Rabbinic decree). Were the Sages to have placed the obligation to educate the child on his father and not on the child himself, the child would not be able to fulfill the mitzvah on behalf of another person.
Nevertheless, it is possible to explain that the Sages placed the obligation on the father. This obligation, however, encompasses the child and, hence, causes him to be considered as obligated in the mitzvah (Likkutei Sichot, Vol. 17).
by virtue of Rabbinic decree - until a child reaches intellectual maturity, the Torah itself places no obligations upon him (Pesachim 116a).
in order to educate them to perform mitzvot.
1. Zimmun is related to the word להזדמן, which means "to come together" (Rashi, Berachot 45a).
2. Berachot (loc. cit.) derives this obligation from Psalms 34:4: "Exalt God with me, and let us extol His name together." Rashi notes that the use of the plural form of the word "exalt" implies the presence of at least two people and the expression, "with me," the presence of a third.
3. The Magen Avraham 192:1 cites the Zohar (Vol. III, 186b), which states that the person reciting grace should call the attention of the participants in the meal. Therefore, it is customary for him to begin, "Gentlemen, let us recite grace," and for the others to reply, "May the name of God be blessed forever and ever."
4. The Tur (Orach Chayim 192) states that between zimmun and grace, the participants say, "Blessed be He and blessed be His name." This is the custom in many Ashkenazic communities.
5. The person who recites the zimmun should recite grace with the intention of fulfilling the obligation on behalf of the others, and they should have the intention of fulfilling the mitzvah by listening to his blessings. (See the commentary on Halachah 15.)
At present, it is customary for each person to recite grace by himself after hearing the zimmun (Shulchan Aruch, Orach Chayim 183:7). It is feared that one will lose concentration in the midst of the blessings (Shulchan Aruch HaRav 183:10).
6. This enhances the importance of the blessings.
7. The Rambam's text states, לא-להינו, which is a direct quote from Berachot 7:3. The Shulchan Aruch (Orach Chayim 192:1) states that the ל should be omitted, because it is not proper usage.
8. There are several differences between the rules governing this addition and those governing the recitation of the wedding blessings. (See Chapter 2, Halachot 9-11.) First, the addition, "in whose abode is joy," is recited both before and after the time when the wedding blessings are recited. Secondly, there is no need for "new faces."
At present, the Shulchan Aruch (Even HaEzer 62:7) writes that a marriage feast is not unique compared to other celebrations. Therefore, this addition is made only in the seven days of the wedding celebrations.
9. Rav David Avudraham explains that this refers to the angels in heaven, who recite songs of praise. This heavenly rejoicing is mentioned at the time of a wedding, one of the most significant worldly celebrations.
10. The Chelkat Mechokeik 62:7 states that the addition of "in whose abode is joy" is made only in an instance when when others join the wedding party and not when only the immediate family are present.
11. Our translation is based on Arachin 4a, which interprets the word הכל as referring to priests, Levites, and Israelites.
12. Arachin (loc. cit.) explains that since the priests partake of the sacrifices in order that the people who bring them should receive atonement and not because they desire to eat a meal, one might think that they would not be required to recite this blessing.
13. Arachin (loc. cit.) explains that since the Israelites are not allowed to partake of the terumah eaten by the priests, one might think that it would not be considered as if they ate together as a group. This law has ramifications in the present age in situations when people eating a fleishig meal join others eating a milchig meal at the same table (See Shulchan Aruch HaRav 196:7).
Commentary Halacha 7
Women, servants, and - very young
children are not included in a zimmun. - i.e., if there are two adult males and one of these three types of individuals, it is impossible to make a zimmun. The Shulchan Aruch (Orach Chayim 199:7) states that when women eat together with men who make a zimmun, they are obligated to answer.
They may, however, make a zimmun among themselves. Nevertheless, for the sake of modesty - If any two of these three categories of people eat together, there is a possibility of undesirable results. In order not to encourage such meals, the Sages did not impose the obligation of zimmun.
The Rambam mentions modesty only as a reason why women and servants should not join in a zimmun. Significantly, other authorities explain that it is for reasons of modesty that women should not be counted in a zimmun together with men.
there should not be a company that consists of women, servants, and children [together]. - Nor should a company consist of two of these three categories.
Instead, women may make a zimmun alone - There is, however, no obligation for them to do so (Shulchan Aruch, Orach Chayim 199:7). Rabbenu Asher considers them as obligated to make azimmun. Nevertheless, even among the Ashkenazic community, most authorities do not accept his ruling.
as may servants and as may children. They should not, however, mention God's name. - The mention of God's name causes the recitation of grace to be considered "a holy matter." As stated in Hilchot Tefillah 8:6, prayers of this nature can be recited only when a quorum of ten adult males is present (Kessef Mishneh).
An androgynous - A person who possesses both male and female sexual organs
may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women - since he is not a member of either sex.
A tumtum - a person who has flesh covering his genitalia, making it impossible to determine whether he is a male or a female
should not be included in a zimmun at all. - He should not be counted among men or women, because we are unsure of his sex. Furthermore, unlike androgynouses a group of tumtumim cannot make a zimmun of their own.
In the case of an androgynous, the doubt is how to define his halachic status properly. Hence, they are considered a separate category. In contrast, a tumtum is either a male or a female, and it is his physical condition that prevents us from determining his sex. Thus, a group of tumtumim may include both males and females, and hence they are not allowed to be counted in a zimmun at all (Kessef Mishneh).
A child - The Magen Avraham 199:6 states that this applies to only one child, but not two or more.
who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old. - Rav Yitzchak Alfasi mentions an age of nine or ten. The Beit Yosef (Orach Chayim 199) states that all authorities agree that a child below the age of six may not be counted in a zimmun.
He may be counted among either a group of three - to recite the zimmun together with two adult males
or a group of ten - to include the mention of God's name together with nine adults
for the purpose of zimmun. - The Magen Avraham, loc. cit., explains why such a decision is granted with regard to a zimmun and not with regard to kaddish, barchu, kedushah, and the like. The latter prayers are obligations incumbent on a person each day, and may be fulfilled only with a quorum of adult men. In contrast, since each person may fulfill his obligation to recite grace without a zimmun, leniencies were granted in counting the people included.
Rabbenu Asher and the Ramah (Orach Chayim 199:10) do not accept this distinction, and rule that a child may not be counted in a zimun until he is thirteen years of age and has exhibited signs of physical maturity.
A gentile may not be included in a zimun - even when we are certain that he will bless God.
In his Commentary on the Mishnah (Berachot 7:1, based on Berachot 47b), the Rambam states that this refers to a gentile who has already made a decision to convert and has been circumcised for that reason. Nevertheless, if he has not immersed himself in the mikveh, he is not considered a Jew, and may not be included in a zimmun.
14. This ruling is not accepted by many other authorities, including Rabbenu Yitzchak Alfasi and Rabbenu Asher. Because of the difference of opinion, the Shulchan Aruch (Orach Chayim 197:3) rules that, at the outset, an attempt should be made to follow the Rambam's decision. If, however, the third person does not desire to eat bread, he may be included in the zimmun as long as he partook of ak'zayit of other foods.
15. The commentaries note that the Rambam does not quote Berachot 48a (the source for this halachah) exactly. The Talmud states "dipped his food in brine with them." The Rambam's choice of phraseology is particularly difficult since, as the Rambam himself writes in Hilchot Sh'vitat Asor 2:5, brine is generally not eaten alone as a food.
16. The commentaries have noted the apparent redundancy in the Rambam's expressions. The Kol ben Levi offers a possible resolution, explaining that, in the opening clause, the Rambam states that these people are not required to make a zimmun. In the final clause, he states that they are not allowed to do so.
17. Tosafot, Berachot 47a, writes that if they have already decided to recite grace, the third person may not be included in azimmun with them. The Shulchan Aruch (Orach Chayim 197:1) accepts this ruling.
18. According to the Rambam's opinion mentioned in the previous halachah, the third person must partake of bread. According to the other opinions mentioned above, if the third person partakes of other foods, the first two may include him in a zimmun.
19. Berachot 47a relates that Rav Simai bar Chiyya joined Rav and Shemuel in a meal after the latter had completed eating. They ate another side dish together with him, and then recited the zimmun.
20. Note the Be'ur Halachah 197, which states that they are obligated to recite the zimmun.
21. He may, however, convey this privilege on another person if he desires (Tosafot, loc. cit.; Shulchan Aruch, Orach Chayim 201:1).
The Shulchan Aruch (loc. cit.) mentions that if a guest is present, he should be given the privilege of reciting thezimmun, so that he will be able to recite a blessing for the host, as mentioned in Chapter 2, Halachah 7.
The Shulchan Aruch (loc. cit.:2) also mentions that a priest who is a Torah sage should be given the privilege of reciting the zimmun. (See Hilchot Klei HaMikdash 4:2 and Hilchot Tefillah 12:18.)
22. Although a sufficient number of people to recite grace with azimmun will remain, each individual is personally obligated to participate in the zimmun and may not recite grace alone.
23. Enough people remain in each group to allow them both to recite grace with a zimmun. There is, however, no obligation to separate. If the people desire, they may recite grace in a single group (Ramah, Orach Chayim 193:1).
24. Until there are twenty people, separation will prevent - at the very least - the people who separate from reciting grace with God's name.
The Shulchan Aruch (Orach Chayim 193:1, based onBerachot 50a) states that, at a meal attended by many people, if there is a difficulty or inconvenience preventing an individual from participating in the zimmun in which God's name is mentioned, he may recite grace with a zimmun of three.
Commentary Halacha 11
When three people who each came - It is possible to explain that this is referring to three individuals who each began eating with a separate group in the same large room. Afterwards, they joined together and ate at the same table.
Alternatively, the halachah is speaking about three groups that ate on the same table, and one remained from each group (Merchevat HaMishneh), or the three individuals came from different groups, but left their original group inadvertently or because of forces beyond their control (Mishnah Berurah 193:25).
from a different group of three - and thus were each personally obligated to participate in a zimmun (Rashi, Berachot 50a)
[join together], - even when they themselves do not eat together (loc. cit.). According to the Kessef Mishneh, this applies when they eat together. The Shulchan Aruch (Orach Chayim 193:5) states that, in either instance, the following law applies.
they should not separate [without reciting grace with a zimmun]. - Ideally, they should not have separated from their first company. See the Rishon LeTzion; Ramah, Orach Chayim 193:6). After the fact, since they all have still not recited grace and are all obligated to participate in a zimmun, they should do so.
If each of them already participated in a zimmun - i.e., although they desired to continue eating, they responded to thezimmun and listened to the first blessing of grace (Tosafot, Berachot, loc. cit.; Ramah, Orach Chayim 200:1)
they may separate. They are not obligated - The Shulchan Aruch (193:5) states, "They cannot..."; i.e., it is forbidden for them to participate in a zimmun again.
to participate in a zimmun again - Even if the latter group of three eat together, since they did not begin their meal with the intention of eating as a company, they are not obligated to recite grace with a zimmun.
because a zimmun was already recited including them. - This expression implies a different concept. If a fourth person joined the two remaining in the original group and a zimmun was recited, the obligation of a zimmun is no longer incumbent on the person who left the group. Therefore, a zimmun may not be recited in the new group of three (Shulchan Aruch, Orach Chayim 193:6).
If the three people in the new group eat together as a company, they may recite a zimmun (Mishnah Berurah 193:33).
When three people sit down [together] to eat bread, they may not separate - even though one of the three desires to recite grace before the others, they must recite the zimmun as a group (Mishnah Berurah 193:28).
even though each person eats from his own food. - It is the intent to sit down together at a single table that establishes them as a company, and not the fact that they share food.
25. This halachah describes a large feast, at which many people eat at different tables. Nevertheless, they all came together for the same purpose, and thus are considered a single group. (See the Jerusalem Talmud, Berachot 7:5; and Shulchan Aruch HaRav 195:2).
In contrast, in a restaurant, although many people eat in the same room, since they did not come with the intention of eating together, they are considered as a single group. 26. The Rambam is quoting the Mishnah (Berachot 7:5). Rabbenu Asher and the Shulchan Aruch (Orach Chayim 195:1) state that the same principles apply if the feast is held in two separate rooms (or houses), as long as they are not separated by a street.
27. Similarly, if a single group is large enough to prevent the words of the blessings from being heard, people should recite the zimmun in smaller groups (Kessef Mishneh; Shulchan Aruch, Orach Chayim 193:1).
28. He must also respond (Berachot 45b; Mishnah Berurah 194:6).
29. He fulfills his obligation for zimmun, but not for grace.
30. It is only proper that God's name be mentioned when the ten people are in the same room (Berachot, loc. cit.).
31. If, however, two people from a group of three recite grace alone, a zimmun may not be recited (Shulchan Aruch, Orach Chayim 194:1).
32. The Ramah (Orach Chayim 194:1) states that this law only applies when the individual has not answered to a zimmun previously. If, however, he answered to the zimmun of a previous group, he may not be included in this zimmun.
33. He should respond as usual.
34. Zimmun should precede grace. Once a person has recited grace, he can no longer fulfill his obligation for zimmun
Berachot - Chapter Six
Halacha 1
Anyone who eats bread over which the blessing hamotzi is recited must wash his hands before and after partaking of it.This applies even when the bread one eats is not sacred food.
Although a person's hands are not dirty, nor is he aware that they have contracted any type of ritual impurity, he should not eat until he washes both his hands. Similarly, before [partaking of] any food dipped in liquid, one must wash one's hands.
Halacha 2
Whenever a person washes his hands - whether before eating, before the recitation of the Shema, or before prayer - he should recite the following blessing beforehand: "[Blessed are You...] who sanctified us with His commandments and commanded us concerning the washing of hands."
This is a Rabbinic mitzvah that we have been commanded by the Torah to follow, as [Deuteronomy 17:11] states: "[Do not stray...] from all the laws that they direct you." A blessing should not, however, be recited before washing after eating, for this was instituted only as a protective measure. This rationale, however, obligates a person to be more careful in the observance of this practice.
Halacha 3
Washing hands between one course and another is a matter of choice. If one desires, one may wash; if not, one need not.
There is no obligation to wash before partaking of unconsecrated fruit, whether before eating or afterward. [On the contrary,] whoever washes his hands before partaking of fruit is considered among the haughty.
Whenever bread [is eaten] with salt, it is necessary to wash one's hands afterward, lest it contain Sodomite salt or salt that resembles Sodomite salt, and [after eating,] one [inadvertently] pass one's hands over one's eyes and blind them. This - [the possibility of acrid] salt - is the reason why we are obligated to wash after eating.
In an army camp, [the soldiers] are not obligated to wash before eating, because they are involved in the war. They are, however, obligated to wash afterwards because of the danger involved.
Halacha 4
To what point should one's hands be washed? To the wrist. How much water should be used? A [minimum of a] revi'it for each pair of hands.
Anything that is considered an intervening substance [and thus invalidates] a ritual immersion is also considered an intervening substance with regard to washing hands. All liquids that may be included in the measure of a mikveh may be included in the measure of the revi'it [necessary for the washing of hands].
Halacha 5
Whoever had to wash his hands and [instead] immersed them in the water of a mikveh need not do anything else. If he immersed them in a body of water that does not have the required measure of a mikveh, or in water that has been poured onto the ground, he has not accomplished anything. Water that is poured [by man] can purify hands only when it is poured over them.
Halacha 6
Everyone who washes his hands must show concern for four matters:
the water itself - that it not be unacceptable for washing hands,
its measure - that there be a revi'it for each pair of hands,
the container - that one wash from a container,
the individual pouring - that the water come from the power of a person who pours it.
Halacha 7
There are four matters that render water unacceptable: a change in its color, its being left open, its having been used for work, and its becoming spoiled to the point that an animal would not drink from it.
What is implied? Water whose color changes becomes unacceptable whether it is contained [in a pool] in the ground or in a container, or whether it changed because of something that fell into it or because of the place where it is contained.
Similarly, if the water was left uncovered in a manner that causes it to become forbidden to be drunken, it is unacceptable for washing hands.
Halacha 8
Any water that was used for a task is considered as sewage water and is unfit to use for washing hands. What is implied? Water that has been drawn from its source, which was used to wash utensils, to dip one's bread in, or the like, whether [it was stored] in a container or [in a pool] in the ground, becomes unacceptable for washing hands.
If one uses the water to wash clean utensils or new ones, it does not becomes unacceptable. Water in which a baker dips crackers is unacceptable. In contrast, water from which [he removes some] to baste the dough when kneading it is acceptable. It is the water that he removes that was used for a task; the water from which he removed it remains acceptable [as before].
Halacha 9
All water that becomes unfit for a dog to drink - e.g., bitter [water], salty [water], very murky [water], foul-smelling [water] - which is contained in a vessel may not be used for washing hands. If [such water] is [contained in a pool] in the ground, one may immerse one's hands in it.
[The following rules apply to] the hot springs of Tiberias. In their [natural] place, one may immerse one's hands in them. If, however, one removed them with a container or diverted a stream of them into another place, they may not be used for either the first or the final washing of the hands, because they are not fit for an animal to drink.
Halacha 10
One may pour water over one's hands a little at a time until one has poured out the entire amount. If, however, one poured out the entire revi'it at one time, it is acceptable.
Four or five people may wash with a single pouring while they are standing next to each other or with their hands above each other's, provided:
a) they leave space between their hands for the water to enter, and
b) there is enough water in that pouring to provide each one with a revi'it.
Halacha 11
One may not use the following to wash one's hands: the sides of vessels, the base of a samovar, pieces of earthenware, or the covering of a jug. Should one modify such a covering to use for washing, it is acceptable. Similarly, a wine-pouch that was modified may be used for the washing of hands.
In contrast, a sack or a basket - [although] they have been modified - may not be used to wash hands. One may not hold water in one's hands and pour it over a colleague's [hands], because one's hands are not a vessel.
Vessels that have been broken to the extent that the laws of ritual impurity no longer apply to them may not be used to wash hands, because they are considered to be broken vessels.
Halacha 12
All vessels, even those made from cow dung or earth, may be used to wash hands, provided they are whole.
A vessel that cannot contain a revi'it or a vessel that does not contain a revi'it may not be used for the washing of hands.
Halacha 13
All people are acceptable to pour water over one's hands, even a deaf-mute, a mentally incapable person, or a minor. If no one else is present, one should hold the vessel between one's knees, and thus pour it out over one's hands; lean a jug over so that the water will fall out over one's hands; or pour the water over each of one's hands individually.
It is acceptable if a monkey pours water over one's hands.
Halacha 14
When a person pours water into a trough by hand or by using a pulley, and afterwards the water flows out from it through an irrigation channel that brings the water to vegetables or to animals, it is not acceptable for one to place one's hands in the trough and have the water pass over them, because the water is not coming from "the power of a giver." If one's hands were close to the place where the bucket is poured out so that the water passes over one's hands because of the power of a human being, the washing is acceptable.
Halacha 15
When there is a doubt with regard to the water [used to wash one's hands] - e.g., whether it had been used for other tasks or not, whether it contained the required quantity or not, whether it [the water itself] is ritually pure or not, and, similarly, when a person has a doubt whether he washed his hands or not, [in all these instances,] his hands are considered to be pure. In all instances where doubt arises concerning the ritual purity of hands, the hands are considered to be pure.
Halacha 16
When washing before eating, a person should raise his hands upward so that that water will not flow past the wrist, and then return and make the hands impure. In contrast, when washing after eating, a person should hold his hands downward so that all the power of the salt should be rinsed away off one's hands.
Before eating, one may wash into a container or onto the ground. After eating, one should wash only into a container. Before eating, one may wash with hot water or with cold water. After eating, one should not wash with hot water - i.e., water that will scald one's hands. It will not [serve the purpose of] removing filth, because one cannot rub one's hands together with it. If the water is merely warm, it may be used for washing after eating.
Halacha 17
A person may wash his hands in the morning and stipulate that [the washing will be effective] for the entire day. Thus, he will not have to wash before each time he eats. [This rule applies] only when he does not divert his attention from his hands. If, however, he diverts his attention from them, he must wash them whenever it is required.
Halacha 18
A person may wrap his hands in a cloth and eat bread or food dipped in liquid although he did not wash his hands.
A person who feeds others need not wash his hands. The person who eats, however, must wash his hands, although another person puts food into his mouth and he does not touch the food at all. Similarly, a person who eats with a fork must wash his hands.
Halacha 19
It is forbidden to feed someone who did not wash his hands even if one puts the food directly into his mouth.
It is forbidden to treat the washing of hands with disdain. Our Sages have authored many commands and warnings about this manner. Even when one has a minimum amount of water to drink, one should wash one's hands with a portion, eat, and drink the remainder.
Halacha 20
[After washing,] a person must dry his hands before eating. Anyone who eats without drying his hands is considered to have eaten impure bread.
Similarly, whenever a person washes his hands after eating, he should dry them and then recite grace. One should recite grace directly after washing one's hands. No interruptions should be made. It is even forbidden to drink water after washing one's hands after eating until one recites grace.
Commentary Halacha 1
Anyone who eats bread over which the blessing hamotzi is recited - The commentaries explain that the modifying clause is added to include two types of grain products mentioned in Chapter 3, Halachah 9, that resemble bread, but do not require the blessing hamotzi unless they are eaten as the basis for an entire meal. When the blessing hamotzi is recited over them, the ritual washing of the hands is also required. Otherwise, it is not (Shulchan Aruch, Orach Chayim 158:1).
must wash his hands - This washing is not intended for the purpose of cleanliness. Indeed, as explained in the commentary on Halachah 4, one's hands must be clean before washing them. Rather, it is a ritual matter and, therefore, requires adherence to all the particular laws mentioned in this chapter.
before - Shabbat 14b, 15a states that the washing of the hands before partaking of sacrificial offerings was instituted by King Solomon. Hillel and Shammai extended the practice to include terumah, and Rabbi Eleazar ben Arach widened its scope to include even unconsecrated foods (Chulin 106a).
The latter decree was also intended to remind the priests to keep their hands ritually pure while partaking of terumah. It was, however, instituted not only for the priests, but for the nation as a whole (even though non-priests may not partake of terumah), so that it would be a universally accepted practice.
Even after the destruction of the Temple, when it was no longer possible to practice ritual purity, this mitzvah was continued in the hope that the Temple will soon be rebuilt, and the priests will resume continue their previous obligations (Shulchan Aruch HaRav 158:1; Mishnah Berurah 158:1).
and after partaking of it. - This washing, referred to asmayim acharonim, is discussed in Halachot 2 and 3.
This applies even when the bread one eats is not sacred food. - terumah or sacrificial offerings.
Although a person's hands are not dirty - See the commentary, Halachah 4.
nor is he aware that they have contracted any type of ritual impurity - Note the Rambam's Commentary on the Mishnah (Tohorot 7:8), where the Rambam explains that "'hands are busy' - i.e., frequently touching [objects] - and it is possible that one touched an impure substance without realizing it." See also Chapter 7, Note 17.
he should not eat until he washes both his hands.
Similarly, before [partaking of] any food dipped - or washed (Mishnah Berurah 158:12). This requirement applies whether one dips food into liquid while eating, or whether it was dipped into liquid beforehand and left undried. If, however, it was dipped in liquid and the liquid dried, there is no need to wash before partaking of it.
in liquid - Liquid in this instance refers to wine, honey, olive oil, milk, dew, and water. It does not include fruit juices or other oils (Shulchan Aruch, Orach Chayim 158:4).
one must wash one's hands. - This practice was instituted in respect for the terumah separated from olive oil and wine. It was extended to all liquids because the laws governing the contraction of ritual impurity by liquids are more severe than those involving other foods (Rabbenu Yonah, Levush, Orach Chayim 158:3).
Tosafot, Pesachim 115b, explains that after the destruction of the Temple, the practice of washing before partaking of fruits dipped in liquid was discontinued because we are all ritually impure. Although most authorities do not accept this position, they respect it to the extent that they state that a blessing should not be made before such a washing. In practice, however, there are many who are not precise in washing in these circumstances. There is, nevertheless, one instance when this practice is observed universally. At the Pesach seder, we wash before dipping the karpas in salt water.
Commentary Halacha 2
Whenever a person washes his hands - whether before eating - The Rambam requires that a blessing be recited in both the instances mentioned in the previous halachah. As mentioned in the commentary, our practice is to recite a blessing only before partaking of bread, and not before partaking of foods dipped in liquids.
before the recitation of the Shema - See Hilchot Kri'at Shema 3:1.
or before prayer - See Hilchot Tefillah 4:2-3.
The Radbaz (Vol. IV, Responsum 1365) states that although the Rambam requires that we wash before the afternoon and evening services, a blessing should be recited only when washing before the morning service. This opinion is reinforced by the fact that, when counting the hundred blessings recited each day (Hilchot Tefillah 7:14), the Rambam enumerates only one blessing for washing for prayer.
he should recite the following blessing beforehand - Rabbenu Manoach notes that the Rambam's phraseology implies that the blessing should be recited before washing one's hands. This is also indicated by Chapter 11, Halachah 7, which states:
There is no mitzvah for which the blessing is recited after its fulfillment except the immersion of a convert.
The Shulchan Aruch (Orach Chayim 158:11, based onTosafot, Berachot 51a) states that it is not customary to recite the blessing before washing, lest one's hands be dirty. At present, Ashkenazic custom (see Shulchan Aruch HaRav 158:16; Mishnah Berurah 158:41) is to recite the blessing after washing, but before drying one's hands.
"[Blessed are You...] who sanctified us with His commandments and commanded us concerning the washing of hands." - The word "washing" is not a precise translation of the Hebrew נטילת. Rabbenu Asher (Berachot, Chapter 9) explains that this term was used because in Talmudic times, the utensil with which it was customary to wash one's hands was called נטלא. The Sages phrased the blessing in this manner to emphasize that the mere rinsing of one's hands is insufficient and one must use such a utensil.
This - With the following sentence, the Rambam is explaining why a blessing is recited, despite the fact that this commandment was instituted by the Sages and not by God, Himself.
is a Rabbinic mitzvah that we have been commanded by the Torah to follow - In Chapter 11, Halachah 3, the Rambam interprets the blessing recited over Rabbinic commandments as follows: "who has sanctified us with His commandments and commanded us to follow the instructions of the Sages who commanded us concerning...."
as [Deuteronomy 17:11] states: "[Do not stray...] from all the laws that they direct you." - Note the explanation of this proof-text in Hilchot Mamrim 1:1-2.
A blessing should not, however, be recited before washing after eating - Although the Ra'avad protests strongly the Rambam's ruling, it is accepted by the Shulchan Aruch (Orach Chayim 181:7). (The difference between the Ra'avad and the Rambam revolves around the rationale for this washing. See Note 3 below.)
for this was instituted only as a protective measure. - as mentioned in the following halachah. (See also Chapter 11, Halachah 4.)
This rationale, however, obligates a person to be more careful in the observance of this practice - for as Chulin 10a states, "Danger is more serious than a prohibition."
1. This washing, referred to as mayim emtzayim, is mentioned in Chulin 105a,b and the Shulchan Aruch (Orach Chayim, Chapter 173). At present, this practice is generally not followed.
2. There are no fruits that are eaten as terumah according to Torah law. (It is wine and oil, not grapes and olives, which carry such an obligation.) Therefore, the Sages did not impose an obligation to wash before eating from such food if it was not consecrated (Rabbenu Yonah, Berachot 8).
3. The Tur (Orach Chayim 181:1), the Ra'avad, and others offer a different rationale for this washing, quoting Berachot 53a's interpretation of Leviticus 11:44: "'Make yourselves holy,' this refers to the first washing; 'And you shall be holy,' this refers to the second washing." They explain that this washing is necessary as a token of respect to clean one's hands before reciting grace.
4. Note Hilchot Melachim 6:13, which mentions other Rabbinic prohibitions that are relaxed in wartime.
See also Shulchan Aruch (Orach Chayim 158:8) which draws parallels to these laws and frees a person in a desert or in another dangerous situation from the obligation to wash his hands.
Commentary Halacha 4
To what point should one's hands be washed? To the wrist. - Although Rabbenu Asher maintains that it is only necessary to wash to the point of connection between the fingers and the hand, the Shulchan Aruch (Orach Chayim 161:4) accepts the Rambam's decision. Nevertheless, when a person has only a limited supply of water, he may rely on Rabbenu Asher's opinion (Shulchan Aruch HaRav 161:8; Mishnah Berurah 161:22).
How much water should be used? A [minimum of - It is preferable to pour a generous quantity of water over one's hands (Shulchan Aruch, Orach Chayim 158:10). Rav Chisda would say: "I wash with a full handful of water and [God] grants me a full handful of goodness" (Shabbat 62b).
a] revi'it - one fourth of a larger measure known as a log. In contemporary measure, a revi'it is equivalent to 86.6 cc according to Shiurei Torah, and 150 cc according to the Chazon Ish.
A revi'it is significant in this context because immersion in a revi'it of water is enough to restore ritual purity to a utensil according to Torah law. The Rabbis, however, obligated the use of a mikveh of 40 se'ah for all ritual immersions.
for each pair of hands. - The Rambam's decision differs from that of the Ra'avad, Rashi, the Rashba, and many other authorities. The other authorities maintain that as long as the vessel from which the water is poured contains a revi'it, two people may have their hands washed from it. The Shulchan Aruch (Orach Chayim 160:13) accepts the latter view.
Significantly, the Rambam mentions washing the hands only once before partaking of food. In Hilchot Mikveot 11:3, where he mentions the washing of the hands within the context of ritual purity, he mentions the need to wash hands twice: once to purify the hands, and once to wash off the water used to purify them. (See Halachah 10 and commentary.) In these halachot, he makes no mention of a second washing, seeming to imply that it is unnecessary to do so. (Rav Kapach adds that it is customary in certain Yemenite groups to wash only once before meals, and bases this practice on the Rambam's decision.)
The Shulchan Aruch and the Ramah (Orach Chayim 162:2) mention washing the hands two or three times before partaking of a meal. This is the accepted practice in almost all communities at present.
Anything that is considered an intervening substance [and thus invalidates] a ritual immersion - In Hilchot Mikveot 1:12, the Rambam provides this general rule:
Any substance that intervenes [between one's flesh and the water] and disturbs one nullifies the immersion, even if it covers only a minor portion of one's flesh.... Any substance that covers the major portion of one's flesh nullifies the immersion, even though it does not disturb one.
In Chapter 2 of those halachot, the Rambam mentions a long list of particular substances that nullify immersions, including filth, mud, and dough.
is also considered an intervening substance with regard to washing hands. - This implies that one should clean one's hands before washing them for this ritual purpose. The Shulchan Aruch (Orach Chayim, 161) discusses the particular laws regarding intervening substances.
All liquids that may be included in the measure of a mikveh - This includes substances like ice and snow, which can be used to make up the measure of a mikveh (Hilchot Mikveot 7:3).
may be included in the measure of the revi'it [necessary for washing hands]. - Note the Shulchan Aruch and the Ramah (Orach Chayim 160:12), which discuss the use of wine, beer, and fruit juices for washing hands.
5. I.e., whether before a meal or in preparation for prayer.
6. The Kessef Mishneh explains that this expression indicates that it is not necessary to wash one's hands a second time (see the commentary on the previous halachah) or to dry them before partaking of the food. When washing one's hands for food, this is required because the water used for the first washing that remains on the hands becomes ritually impure. In contrast, the water that remains on one's hands after immersion in a mikveh is pure. (See Shulchan Aruch, Orach Chayim 159:19.)
7. A mikveh must have at least 40 se'ah of water that has flowed into it by natural means. In contemporary measurements, 331 liters according to Shiurei Torah, and 648 liters according to the Chazon Ish.
The Kessef Mishneh notes that this applies only to water that does not emanate from a natural spring. When a person immerses his hands in such a spring, all that is necessary is that there be sufficient water to cover his hands. (See also Hilchot Mikveot 9:8.)
Significantly, Rabbenu Yonah maintains that it is acceptable to immerse one's hands in a mikveh containing even less than 40 se'ah. The Shulchan Aruch (Orach Chayim 159:14) accepts this view, although the Ramah favors the Rambam's position.
8. The Ra'avad objects to the Rambam's ruling, and maintains that one may immerse one's hands in water poured into a pool in the ground. He supports his position by referring to the immersion of a ba'al keri (see Hilchot Tefillah 4:4-5), which is acceptable even in such pool. (See the Rambam's Commentary on the Mishnah (Mikveot 8:1.) Nevertheless, most authorities accept the Rambam's decision. (See Shulchan Aruch HaRav 159:23; Be'ur Halachah 159.)
9. See Halachot 7-9.
10. See Halachot 4 and 10.
11. See Halachot 11-12. The Rashba quotes the Halachot Gedolot as explaining that it is necessary to wash with a vessel, because the washing of hands is derived from the sanctification of the priest's hands in the Temple.
12. See Halachot 13-14.
13. The Beit Yosef (Orach Chayim 160) states that this concept is derived from the laws of the ki'or (the basin in the Temple from which the priests washed their hands). If its water changed color, it could no longer be used.
14. E.g., ink or another coloring fell into it.
15. It became rusty from a metal container. Note, however, Shulchan Aruch HaRav 160:1 and the Mishnah Berurah 160:22, which state that water that has become murky from mud or dirt is acceptable, because even this is often the color of natural stream water.
If after water was disqualified because of an abnormal color, its color reverts to the norm, it can be used to wash one's hands (Shulchan Aruch HaRav 160:1; Mishnah Berurah 160:5).
16. See Hilchot Rotzeach USh'mirat HaNefesh 11:6-16, which discusseshe prohibition of water left uncovered. This prohibition was enacted out of fear of the possibility that a poisonous snake or the like released venom into the water.
17. Avodah Zarah 30b states that washing with such water could be dangerous lest the venom seep into cuts or sores or even through the body's pores. The Tur (Orach Chayim 160) notes that since the presence of poisonous snakes and the like is no longer widespread, the prohibition against drinking - and hence, washing with - such water need not be observed at present. This ruling is accepted by the later authorities.
18. The Rambam is implying that the water in a mikveh or in a natural stream remains acceptable for washing although it was used for other tasks (Kessef Mishneh).
19. If, however, the bread fell into the water accidentally, the water is not disqualified (Shulchan Aruch HaRav 160:2; Mishnah Berurah 160:8).
20. The Ramah (Orach Chayim 160:2) states that even if the baker washed his hands in the water, the water does not become unacceptable. The Turei Zahav (160:3) refutes this ruling. His opinion is accepted by the later authorities.
21. Slightly murky water is acceptable, as mentioned above. The determining factor is whether or not a dog will drink from the water.
22. Since a mikveh containing such water is acceptable for the immersion of one's entire body, it is surely acceptable for the immersion of hands, which is only a Rabbinic commandment.
23. These hot springs have a high mineral content and are very bitter.
24. The Kessef Mishneh interprets this as referring to a stream that was diverted into a trench that does not contain forty se'ah. Although logically, this would be acceptable for the immersion of hands, the Sages forbade using such water, lest one also immerse one's hands in a container of water. Significantly, in his Shulchan Aruch (Orach Chayim 160:7), Rav Yosef Karo adds a further point, that the water was cut off from its source.
25. I.e., the washing before partaking of bread.
26. I.e., the washing after the meal (see Halachah 17); alternatively, the second pouring of water over one's hands, as mentioned in the commentary on Halachah 4. Note the explanation of the Kessef Mishneh.
27. In both instances, one must pour at least a revi'it of water over one's hands in a single pouring. In the first instance, while the water is being poured one gradually moves one's hands under the water, while in the second instance, one pours hurriedly, but forcefully, over the entire hand at once.
28. I.e., several people stand with their hands outstretched, and a person passes in front of them pouring water over their hands.
29. Although the water first passes over the hands of one person, it is still acceptable for the person whose hands are held below, because as long as it contains the required quantity and comes in one continuous stream, it does not become impure.
Nevertheless, Shulchan Aruch HaRav 160:16 and the Mishnah Berurah 160:68,72 state that the two people must originally have the intention to wash their hands as one, and must hold their hands close together. Otherwise, it is considered as if the second person washed with the water that was rendered impure by the first person's washing.
30. Note the difference of opinion on this issue between the Rambam and the other Halachic authorities mentioned in the commentary on Halachah 4.
Commentary Halacha 11
This halachah revolves around the third rule mentioned in Halachah 6, that one must wash one's hands from a vessel.
One may not use the following to wash one's hands - because they are not vessels and were not made with the intent of containing water (Kessef Mishneh):
the sides of vessels - Broken shards of an earthenware container that are still capable of holding water. The Tur (Orach Chayim 159) states that if a broken vessel can still hold a revi'it when it stands unsupported, it is not disqualified for use. The later authorities (see Shulchan Aruch HaRav 159:6; Mishnah Berurah 159:12) favor the Rambam's ruling.
the base of a samovar - Our translation is based on Rav Kapach's interpretation of the Rambam's Commentary on the Mishnah (Yadayim 1:2 which is the source for this halachah).
pieces of earthenware - Although some commentaries state that this also refers to shards, others, to avoid redundancy, state that it is referring to unshaped pieces of earthenware.
or the covering of a jug. - These usually contain a handle on their top, and thus cannot stand erect when turned upside down.
Should one modify such a covering - by breaking the handle so that it could stand erect
to use for washing, it is acceptable. - Although the covering was not originally made to contain liquid, since it was modified with that intention and, in its present state, it can contain a revi'it without being supported, it is acceptable.
Similarly, a wine-pouch that was modified - by having a stand erected for it (Sefer Mitzvot Gadol)
may be used for the washing of hands. - The Bayit Chadash (Orach Chayim 159) questions why any modification is necessary for a wine-pouch, since it is also originally made with the intention of containing liquids. It explains that generally, if left uncovered, without a stand, a pouch will not be able to contain water. Hence, unless a stand is made for it, it is unacceptable.
In contrast, a sack or a basket - [although] they have been modified - and the holes in them filled with tar to prevent water from flowing out
may not be used to wash hands. - The Bayit Chadash (loc. cit.) explains the difference between these and the former two instances:
The purpose for which a covering of a jug and a wine pouch are made is related to the containing of liquids. Accordingly, although without modification they cannot serve that purpose in a manner acceptable for use in washing hands, once they are modified they are acceptable. In contrast, a sack or a basket is never used to contain liquids. Therefore, even after modification, it is unacceptable.
One may not hold water in one's hands and pour it over a colleague's [hands], because one's hands are not a vessel. - See Shulchan Aruch (Orach Chayim 159:6).
Vessels that have been broken to the extent that the laws of ritual impurity no longer apply to them - Hilchot Keilim, Chapters 6, 11, and 19, relates the following general principle: Once a vessel is broken to the point that it can no longer serve its original purpose, it is no longer considered a vessel and can no longer contract ritual impurity.
Chulin 107a mentions that a vessel that is used for containing liquids becomes disqualified when it contains a hole large enough to allow liquids to enter when the vessel is placed within them.
may not be used to wash hands, because they are considered to be broken vessels. - In his Kessef Mishneh, Rav Yosef Karo states that the Rambam would consider a vessel acceptable if the hole is on the side and the portion of the vessel below the hole contains more than a revi'it of liquid.
In contrast, in his Beit Yosef (Orach Chayim 159), he explains that the Rambam would disqualify such a utensil because even though it can still contain a sufficient amount of liquid, it is a broken vessel and, as such, unsuitable for use for this mitzvah. In his Shulchan Aruch (Orach Chayim 159:1), he rules that a hole on the side disqualifies a vessel unless one is able to pour water through the hole.
Commentary Halacha 12
All vessels, even those made from cow dung or earth - e.g., utensils made from mud without being fired in a kiln
may be used to wash hands - Although utensils made from these substances are not categorized as "vessels" with regard to the laws of ritual impurity, they are acceptable for this purpose.
provided they are whole. - as mentioned in the previous halachah.
A vessel that cannot contain a revi'it - i.e., is too small to contain this amount of water
or a vessel that - is of sufficient size to contain this amount, but at the present time
does not contain a revi'it may not be used for the washing of hands. - This refers to pouring the first amount of water over one's hands. According to our custom of pouring water twice (or three times) over our hands, the second pouring need not contain a revi'it. (See Hilchot Mikveot 11:8.)
____________________________
Hayom Yom:
Thursday, 24 Tevet 5775 • 15 January 2015
"Today's Day"
Torah lessons: Chumash: Sh'mot, Shishi with Rashi.
Tehillim: 113-118.
Tanya: Ch. 13. Therewith will (p. 53)...as stated above. (p. 53).
On this day the Alter Rebbe passed away in the village Piena on Saturday night of parshat Sh'mot 5573 (1812). He is interred in the city of Haditz.
My grandfather (R. Shmuel) asked the Tzemach Tzedek: What did Grandfather (the Alter Rebbe) intend with the "ways of Chassidus" and what did he intend with Chassidus?
The Tzemach Tzedek answered: The "ways of Chassidus" are that all Chassidim are to be like one family, with affection, as Torah teaches. Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable - to become aware of one's own evil exactly as it is, in order to correct it.
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.
____________________________
Daily Thought:
Does He Need Our Praises?
One time my kids outsmarted me. I had them in the van, and we pulled into a parking lot where a ferris wheel and other rides had been set up. But I had no time to take kids on merry-go-rounds on a hot summer day. I had work to do.
And then I heard from the back seat:
“Oh, thank you Daddy! You’re the best daddy in the whole world! You brought us for a surprise! Yay Daddy!”
Five minutes later, I was frying on the hot pavement, at the foot of a ferris wheel, waving to my kids.
It was then that I understood a teaching of the Rebbe:
Before we make any request, we praise the Master of the Universe. We praise Him for the beauty of the world He has made. We praise Him for rescuing the widow, the orphan and the oppressed. We praise Him for the simple things, the lowly things, the everyday things that go unnoticed.
In that way, we are bringing Him into our world, and our prayers have an effect in this world.[Maamar Lehavin Inyan haRashbi.]
____________________________
Torah lessons: Chumash: Sh'mot, Shishi with Rashi.
Tehillim: 113-118.
Tanya: Ch. 13. Therewith will (p. 53)...as stated above. (p. 53).
On this day the Alter Rebbe passed away in the village Piena on Saturday night of parshat Sh'mot 5573 (1812). He is interred in the city of Haditz.
My grandfather (R. Shmuel) asked the Tzemach Tzedek: What did Grandfather (the Alter Rebbe) intend with the "ways of Chassidus" and what did he intend with Chassidus?
The Tzemach Tzedek answered: The "ways of Chassidus" are that all Chassidim are to be like one family, with affection, as Torah teaches. Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable - to become aware of one's own evil exactly as it is, in order to correct it.
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.
____________________________
Daily Thought:
Does He Need Our Praises?
One time my kids outsmarted me. I had them in the van, and we pulled into a parking lot where a ferris wheel and other rides had been set up. But I had no time to take kids on merry-go-rounds on a hot summer day. I had work to do.
And then I heard from the back seat:
“Oh, thank you Daddy! You’re the best daddy in the whole world! You brought us for a surprise! Yay Daddy!”
Five minutes later, I was frying on the hot pavement, at the foot of a ferris wheel, waving to my kids.
It was then that I understood a teaching of the Rebbe:
Before we make any request, we praise the Master of the Universe. We praise Him for the beauty of the world He has made. We praise Him for rescuing the widow, the orphan and the oppressed. We praise Him for the simple things, the lowly things, the everyday things that go unnoticed.
In that way, we are bringing Him into our world, and our prayers have an effect in this world.[Maamar Lehavin Inyan haRashbi.]
____________________________
No comments:
Post a Comment