Today's Laws & Customs:
• Rosh Chodesh Observances
Today is Rosh Chodesh (“Head of the Month”) for the month of Shevat.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited—in its “partial” form—following the Shacharit morning prayer, and the Yaaleh Veyavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachanun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh—the month being the feminine aspect of the Jewish calendar.
Links: The 29th Day; The Lunar Files
Today in Jewish History:
• Moses Repeats the Torah
On the first of Shevat of the year 2488 from creaion Moses convened the Jewish people and began the 37-day "review of the Torah" contained in the Book of Deuteronomy, which he concluded on the day of his passing on Adar 7 of that year.
Link: Words
DAILY QUOTE:
Each and every year there descends and shines a new and renewed light, which has never yet entered the world[Rabbi Schneur Zalman of Liadi]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:• Moses Repeats the Torah
On the first of Shevat of the year 2488 from creaion Moses convened the Jewish people and began the 37-day "review of the Torah" contained in the Book of Deuteronomy, which he concluded on the day of his passing on Adar 7 of that year.
Link: Words
DAILY QUOTE:
Each and every year there descends and shines a new and renewed light, which has never yet entered the world[Rabbi Schneur Zalman of Liadi]
DAILY STUDY:
Chumash: Bo, 4th Portion Exodus 11:4-12:20 with Rashi
• Chapter 11
4. Moses said, "So said the Lord, At the dividing point of the night, I will go out into the midst of Egypt, ד. וַיֹּאמֶר משֶׁה כֹּה אָמַר יְהֹוָה כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם:
Moses said, So said the Lord: When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. — [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19]
ויאמר משה כה אמר ה': בעמדו לפני פרעה נאמרה לו נבואה זו שהרי משיצא מלפניו לא הוסיף ראות פניו:
At the dividing point of the night: Heb. כַּחֲצֹתהַלַיְלָה, when the night is divided. כַּחֲצֹת is like “when the meal offering was offered up (כַּעֲלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחֲרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חֲצֹת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחֲצִי הַלַיְלָה, at about midnight [lit., half the night], and they said that Moses said כַּחִצֹת, about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחֲצֹת, at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, said בַּחִצוֹת, at midnight. — [from Ber. 3b]
כחצת הלילה: כהחלק הלילה, כחצות, כמו (מלכים א' יט כה) כעלות, (תהלים קכד ג) בחרות אפם בנו, זהו פשוטו לישבו על אופניו, שאין חצות שם דבר של חצי. ורבותינו דרשוהו כמו בחצי הלילה (שמות יב כט) ואמרו, שאמר משה כחצות, דמשמע סמוך לו או לפניו או לאחריו, ולא אמר בחצות, שמא יטעו אצטגניני פרעה, ויאמרו משה בדאי הוא, אבל הקב"ה יודע עתיו ורגעיו אמר בחצות:
5. and every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman who is behind the millstones, and every firstborn animal. ה. וּמֵת כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה:
to the firstborn of the captive: Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.” -[from Mechilta, Bo, on Exod. 12:29]
עד בכור השבי: (שמות יב כט) למה לקו השבויים, כדי שלא יאמרו, יראתם תבעה עלבונם והביאה פורענות על מצרים:
from the firstborn of Pharaoh… to the firstborn of the slave woman: All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune. — [from Pesikta Rabbathi, ch. 17]
מבכור פרעה עד בכור השפחה: כל הפחותים מבכור פרעה וחשובים מבכור השפחה היו בכלל. ולמה לקו בני השפחות, שאף הם היו משעבדים בהם ושמחים בצרתם:
and every firstborn animal: Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity. — [from Mechilta, Bo, on Exod. 12:29]
וכל בכור בהמה: לפי שהיו עובדין לה, וכשהקדוש ברוך הוא נפרע מן האומה נפרע מאלהיה:
6. And there will be a great cry throughout the entire land of Egypt, such as there never has been and such as there shall never be again. ו. וְהָיְתָה צְעָקָה גְדֹלָה בְּכָל אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה וְכָמֹהוּ לֹא תֹסִף:
7. But to all the children of Israel, not one dog will whet its tongue against either man or beast, in order that you shall know that the Lord will separate between the Egyptians and between Israel.' ז. וּלְכֹל | בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה יְהֹוָה בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל:
will separate: Heb. לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ ,I say that is a term meaning sharp. Similarly " his tongue towards any man of the B'nei Yisroel." He did not sharpen. "Then you will utter a sharp sound.60 [or:] {Hebrew Ref} ---"A sharp thresher." [or:] " {Hebrew Ref} "The thoughts of a sharp one" [{Hebrew Ref} meaning:] a sharp and clever person. [or:] "You bring wealth to the hand of the clever ones---sharp merchants.
לא יחרץ כלב לשנו: אומר אני שהוא לשון שנון, לא ישנן, וכן (יהושע י כא) לא חרץ לבני ישראל לאיש את לשונו, לא שנן, (שמואל ב' ה כד) אז תחרץ תשתנן, (ישעיהו מא טו) למורג חרוץ שנון, (משלי כא ה) מחשבות חרוץ, אדם חריף ושנון, (משלי י ד) ויד חרוצים תעשיר, חריפים, סוחרים שנונים:
will separate: Heb. יַפְלֶה, will divide. — [from Onkelos, Jonathan] See the commentary on Exod. 8:18.
אשר יפלה: יבדיל:
8. And all these servants of yours will come down to me and prostrate themselves to me, saying, Go out, you and all the people who are at your feet,' and afterwards I will go out." [Then] he [Moses] exited from Pharaoh with burning anger. ח. וְיָרְדוּ כָל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר צֵא אַתָּה וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ וְאַחֲרֵי כֵן אֵצֵא וַיֵּצֵא מֵעִם פַּרְעֹה בָּחֳרִי אָף:
And all these servants of yours will come down: [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” -[from Exod. Rabbah 7:3; Mechilta, Bo 13]
וירדו כל עבדיך: חלק כבוד למלכות שהרי בסוף ירד פרעה בעצמו אליו בלילה (שמות יב לא) ויאמר קומו צאו מתוך עמי ולא אמר לו משה מתחלה וירדת אלי והשתחוית לי:
who are at your feet: Who follow your advice and your way.
אשר ברגליך: ההולכים אחר עצתך והלוכך:
and afterwards I will go out: with all the people from your land.
ואחרי כן אצא: עם כל העם מארצך:
he exited from Pharaoh: After he had completed his words, he went out from before him.
ויצא מעם פרעה: כשגמר דבריו יצא מלפניו:
with burning anger: because he [Pharaoh] had said to him, “You shall no longer see my face” (Exod. 10:28)
בחרי אף: על שאמר לו (שמות י כח) אל תוסף ראות פני:
9. The Lord said to Moses, "Pharaoh will not heed you, in order to increase My miracles in the land of Egypt." ט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם:
in order to increase My miracles in the land of Egypt-: (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea].
למען רבות מופתי: מופתי שנים, רבות שלושה מכת בכורות וקריעת ים סוף ולנער את מצרים:
10. Moses and Aaron had performed all these miracles before Pharaoh, but the Lord strengthened Pharaoh's heart, and he did not let the children of Israel out of his land. י. וּמשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כָּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ:
Moses and Aaron had performed, etc.: It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse.
ומשה ואהרן עשו וגו': כבר כתב לנו זאת בכל המופתים, ולא שנאה כאן אלא בשביל לסמכה לפרשה של אחריה:
Chapter 12
1. The Lord spoke to Moses and to Aaron in the land of Egypt, saying, א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר:
The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber.
ויאמר ה' אל משה ואל אהרן: בשביל שאהרן עשה וטרח במופתים כמשה, חלק לו כבוד זה במצוה ראשונה שכללו עם משה בדבור:
in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta]
בארץ מצרים: חוץ לכרך, או אינו אלא בתוך הכרך תלמוד לומר (לעיל ט כט) כצאתי את העיר וגו', ומה תפלה קלה לא התפלל בתוך הכרך דבור חמור לא כל שכן, ומפני מה לא נדבר עמו בתוך הכרך, לפי שהיתה מלאה גלולים:
2. This month shall be to you the head of the months; to you it shall be the first of the months of the year. ב. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה:
This month: Heb. הַחֹדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].”
החדש הזה: הראהו לבנה בחידושה ואמר לו כשהירח מתחדש יהיה לך ראש חודש. ואין מקרא יוצא מידי פשוטו, על חדש ניסן אמר לו, זה יהיה ראש לסדר מנין החדשים, שיהא אייר קרוי שני, סיון שלישי:
This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta]
הזה: נתקשה משה על מולד הלבנה באיזו שיעור תראה ותהיה ראויה לקדש, והראה לו באצבע את הלבנה ברקיע, ואמר לו כזה ראה וקדש. וכיצד הראהו, והלא לא היה מדבר עמו אלא ביום, שנאמר (שמות ו כח) ויהי ביום דבר ה', (ויקרא ז לח) ביום צותו, (במדבר טו כג) מן היום אשר צוה ה' והלאה, אלא סמוך לשקיעת החמה נאמרה לו פרשה זו, והראהו עם חשכה:
3. Speak to the entire community of Israel, saying, "On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. ג. דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת:
Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta]
דברו אל כל עדת: וכי אהרן מדבר והלא כבר נאמר (שמות ז ב) אתה תדבר, אלא חולקין כבוד זה לזה ואומרים זה לזה למדני, והדבור יוצא מבין שניהם, כאלו שניהם מדברים:
to the entire community of Israel, saying, “On the tenth of… month” -: Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta]
אל כל עדת ישראל וגו' בעשר לחדש: דברו היום בראש חודש שיקחוהו בעשור לחודש:
this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a]
הזה: פסח מצרים מקחו בעשור, ולא פסח דורות:
a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta]
שה לבית אבת: למשפחה אחת, הרי שהיו מרובין יכול שה אחד לכולן, תלמוד לומר שה לבית:
4. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one's ability to eat, shall you be counted for the lamb. ד. וְאִם יִמְעַט הַבַּיִת מִהְיוֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל הַשֶׂה:
But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23).
ואם ימעט הבית מהיות משה: ואם יהיו מועטין מהיות משה אחד שאין יכולין לאכלו ויבא לידי נותר, ולקח הוא ושכנו וגו' זהו משמעו לפי פשוטו. ועוד יש בו מדרש ללמד שאחר שנמנו עליו יכולין להתמעט ולמשוך ידיהם הימנו ולהמנות על שה אחר, אך אם באו למשוך ידיהם ולהתמעט מהיות משה, יתמעטו בעוד השה קיים בהיותו בחיים, ולא משנשחט:
according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta]
במכסת: חשבון וכן (ויקרא כז כג) מכסת הערכך:
shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] תִּתְמְנוּן, you shall be counted.
לפי אכלו: הראוי לאכילה פרט לחולה וזקן שאינן יכולין לאכול כזית:
5. You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats. ה. שֶׂה תָמִים זָכָר בֶּן שָׁנָה יִהְיֶה לָכֶם מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:
perfect: without a blemish. — [from Mechilta]
תמים: בלא מום:
in its [first] year: Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה, meaning that it was born during this year. — [from Mechilta]
בן שנה: כל שנתו קרוי בן שנה כלומר שנולד בשנה זו:
either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה עִזִים)” (Deut. 14:4). — [from Mechilta]
מן הכבשים ומן העזים: או מזה או מזה שאף עז קרויה שה, שנאמר (דברים יד ד) ושה עזים:
6. And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon. ו. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם:
And you shall keep it for inspection: Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִ) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently.
והיה לכם למשמרת: זה לשון בקור שטעון בקור ממום ארבעה ימים קודם שחיטה, ומפני מה הקדים לקיחתו לשחיטתו ארבעה ימים מה שלא צוה כן בפסח דורות, היה ר' מתיא בן חרש אומר הרי הוא אומר (יחזקאל טז ח) ואעבור עליך ואראך והנה עתך עת דודים, הגיעה שבועה שנשבעתי לאברהם שאגאל את בניו ולא היו בידם מצות להתעסק בהם כדי שיגאלו, שנאמר (שם ז) ואת ערום ועריה, ונתן להם שתי מצות דם פסח ודם מילה, שמלו באותו הלילה, שנאמר (שם ו) מתבוססת בדמיך, בשני דמים, ואומר (זכרי' ט יא). גם את בדם בריתך שלחתי אסיריך מבור אין מים בו, ולפי שהיו שטופים בעבודה זרה אמר להם (פסוק כא) משכו וקחו לכם, משכו ידיכם מעבודה זרה וקחו לכם צאן של מצוה:
shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.]
ושחטו אתו וגו': וכי כולן שוחטין אלא מכאן ששלוחו של אדם כמותו:
the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b).
קהל עדת ישראל: קהל ועדה וישראל. מכאן אמרו, פסחי צבור נשחטין בשלש כתות זו אחר זו, נכנסה כת ראשונה ננעלו דלתות העזרה וכו', כדאיתא בפסחים (דף סד א):
in the afternoon: Heb. בֵּין הָעַרְבָּיִם From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta]
בין הערבים: משש שעות ולמעלה קרוי בין הערבים, שהשמש נוטה לבית מבואו לערוב. ולשון בין הערבים נראה בעיני אותן שעות שבין עריבת היום לעריבת הלילה, עריבת היום בתחלת שבע שעות מכי ינטו צללי ערב (ירמיהו ו ד), ועריבת הלילה בתחילת הלילה. ערב לשון נשף וחשך, כמו (ישעיהו כד יא) ערבה כל שמחה:
7. And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it. ז. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם:
And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta]
ולקחו מן הדם: זו קבלת הדם. יכול ביד, תלמוד לומר (פסוק כב) אשר בסף:
the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b]
המזוזת: הם הזקופות אחת מכאן לפתח ואחת מכאן:
the lintel: Heb. הַמַשְׁקוֹף. That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְֹּשָקִיף, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי. — [based on Jonathan]
המשקוף: הוא העליון שהדלת שוקף עליו כשסוגרין אותו לינט"ר בלעז [משקוף] ולשון שקיפה חבטה, כמו (ויקרא כו לו) קול עלה נדף, טרפא דשקיף, (שמות כא כה) חבורה משקופי:
on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta]
על הבתים אשר יאכלו אתו בהם: ולא על משקוף ומזוזות שבבית התבן ובבית הבקר, שאין דרין בתוכו:
8. And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it. ח. וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ וּמַצּוֹת עַל מְרֹרִים יֹאכְלֻהוּ:
the flesh: but not sinews or bones. — [from Mechilta]
את הבשר: ולא גידים ועצמות:
and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b]
על מררים: כל עשב מר נקרא מרור. וציום לאכול מרור זכר לוימררו את חייהם (שמות א יד):
9. You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards. ט. אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ רֹאשׁוֹ עַל כְּרָעָיו וְעַל קִרְבּוֹ:
You shall not eat it rare: Heb. נָא Something not roasted sufficiently is called נָא in Arabic.
אל תאכלו ממנו נא: שאינו צלוי כל צורכו קוראו נא בלשון ערבי:
or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b]
ובשל מבשל: כל זה באזהרת אל תאכלו:
in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל, [meaning boiled] in any manner. — [from Pes. 41a]
במים: מנין לשאר משקין, תלמוד לומר ובשל מבושל מכל מקום:
except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b]
כי אם צלי אש: למעלה גזר עליו במצות עשה וכאן הוסיף עליו לא תעשה אל תאכלו ממנו כי אם צלי אש:
its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete.
ראשו על כרעיו: צולהו כולו כאחד עם ראשו ועם כרעיו ועם קרבו, ובני מעיו נותן לתוכו אחר הדחתן. ולשון על כרעיו ועל קרבו כלשון (שמות ו כו) על צבאותם, כמו בצבאותם, כמות שהן, אף זה כמות שהוא, כל בשרו משלם:
10. And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire. י. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ:
and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b]
והנתר ממנו עד בקר: מה תלמוד לומר עד בקר פעם שניה, ליתן בקר על בקר, שהבקר משמעו משעת הנץ החמה, ובא הכתוב להקדים שאסור באכילה מעלות השחר, זהו לפי משמעו. ועוד מדרש אחר למד שאינו נשרף ביום טוב אלא ממחרת. וכך תדרשנו והנותר ממנו בבקר ראשון עד בקר שני תעמוד ותשרפנו:
11. And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord. יא. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהֹוָה:
your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta]
מתניכם חגרים: מזומנים לדרך:
in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos]
בחפזון: לשון בהלה ומהירות, כמו (שמואל א' כג כו) ויהי דוד נחפז ללכת, (מלכים ב' ז טו) אשר השליכו ארם בחפזם:
it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]
פסח הוא לה': הקרבן קרוי פסח על שם הדלוג והפסיחה שהקב"ה היה מדלג בתי ישראל מבין בתי מצרים וקופץ ממצרי למצרי, וישראל אמצעי נמלט, ואתם עשו כל עבודותיו לשם שמים. דבר אחר דרך דילוג וקפיצה, זכר לשמו שקרוי פסח וגם פשק"א [פסח] לשון פסיעה:
12. I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord. יב. וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהֹוָה:
I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta]
ועברתי: כמלך העובר ממקום למקום, ובהעברה אחת וברגע אחד כולן לוקין:
every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta]
כל בכור בארץ מצרים: אף בכורות אחרים והם במצרים, ומנין אף בכורי מצרים שבמקומות אחרים, תלמוד לומר (תהלים קלו י) למכה מצרים בבכוריהם:
both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta]
מאדם ועד בהמה: מי שהתחיל בעבירה ממנו מתחלת הפורענות:
and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta]
ובכל אלהי מצרים: של עץ נרקבת, ושל מתכת נמסת ונתכת לארץ:
will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah]
אעשה שפטים אני ה': אני בעצמי ולא על ידי שליח:
13. And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt. יג. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם:
And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11]
והיה הדם לכם לאת: לכם לאות ולא לאחרים לאות מכאן שלא נתנו הדם אלא מבפנים:
and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta]
וראיתי את הדם: הכל גלוי לפניו, אלא אמר הקב"ה נותן אני את עיני לראות שאתם עסוקים במצותי ופוסח אני עליכם:
and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos.
ופסחתי: וחמלתי, ודומה לו (ישעיהו לא ה) פסוח והמליט. ואני אומר כל פסיחה לשון דלוג וקפיצה. ופסחתי מדלג היה מבתי ישראל לבתי מצרים, שהיו שרוים זה בתוך זה, וכן (מלכים א' יח כא) פוסחים על שתי הסעיפים, וכן כל הפסחים הולכים כקופצים, וכן (ישעיהו לא ה) פסוח והמליט, מדלגו וממלטו מבין המומתים:
and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta]
ולא יהיה בכם נגף: אבל הווה הוא במצרים הרי שהיה מצרי בביתו של ישראל, יכול ימלט, תלמוד לומר ולא יהיה בכם נגף, אבל הווה במצרי שבבתיכם, הרי שהיה ישראל בביתו של מצרי, שומע אני ילקה כמותו, תלמוד לומר ולא יהיה בכם נגף:
14. And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute. יד. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהֹוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ:
as a memorial: for generations.
לזכרון: לדורות:
and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out.
וחגתם אתו: יום שהוא לך לזכרון אתה חוגגו. ועדיין לא שמענו אי זהו יום הזכרון, תלמוד לומר (שמות יג ג) זכור את היום הזה אשר יצאתם, למדנו שיום היציאה הוא יום של זכרון. ואיזה יום יצאו, תלמוד לומר (במדבר לג ג) ממחרת הפסח יצאו, הוי אומר יום חמישה עשר בניסן הוא של יום טוב, שהרי ליל חמישה עשר אכלו את הפסח ולבקר יצאו:
throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta]
לדרתיכם: שומע אני מיעוט דורות שנים, תלמוד לומר חקת עולם תחגוהו:
15. For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel. טו. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי | כָּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי:
For seven days: Heb. שִׁבְעַתיָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.]
שבעת ימים: שטיינ"א של ימים [קבוצה של שבעה ימים רצופים]:
For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta]
שבעת ימים מצות תאכלו: ובמקום אחר הוא אומר (דברים טז ח) ששת ימים תאכל מצות, למד על שביעי של פסח שאינו חובה לאכול מצה, ובלבד שלא יאכל חמץ. מנין אף ששה רשות תלמוד לומר ששת ימים. זו מדה בתורה, דבר שהיה בכלל ויצא מן הכלל ללמד, לא ללמד על עצמו בלבד יצא, אלא ללמד על הכלל כולו יצא, מה שביעי רשות אף ששה רשות, יכול אף לילה הראשון רשות, תלמוד לומר (להלן פסוק יח) בערב תאכלו מצות, הכתוב קבעו חובה:
but on the preceding day you shall clear away all leaven: Heb. בַּיוֹם הָרִאשׁוֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן, e.g., הִרִאשׁוֹן אָדָם ךְתִּוָלֵד, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.]
אך ביום הראשון תשביתו שאר: מערב יום טוב, וקרוי ראשון לפי שהוא לפני השבעה, ומצינו מוקדם קרוי ראשון, כמו (איוב טו ז) הראשון אדם תולד, הלפני אדם נולדת, או אינו אלא ראשון של שבעה, תלמוד לומר (שמות לד כה) לא תשחט על חמץ, לא תשחט הפסח ועדיין חמץ קיים:
that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a]
הנפש ההוא: כשהיא בנפשה ובדעתה, פרט לאנוס:
from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta]
מישראל: שומע אני תכרת מישראל ותלך לה לעם אחר, תלמוד לומר במקום אחר (ויקרא כב ג) מלפני, בכל מקום שהוא רשותי:
16. And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you. טז. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם:
a holy convocation: Heb. מִקְרָא מִקְרָא קֹדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta]
מקרא קדש: מקרא שם דבר, קרא אותו קדש לאכילה ושתייה וכסות:
no work may be performed on them: even through others. — [from Mechilta]
לא יעשה בהם: אפילו על ידי אחרים:
that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b]
הוא לבדו: הוא ולא מכשיריו שאפשר לעשותן מערב יום טוב:
by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta].
לכל נפש: אפילו לבהמה יכול אף לנכרים, תלמוד לומר לכם:
17. And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute. יז. וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם:
And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת, the unleavened cakes, אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta]
ושמרתם את המצות: שלא יבאו לידי חמוץ מכאן אמרו תפח, תלטוש בצונן. רבי יאשיה אומר אל תהי קורא את המצות אלא את המצוות, כדרך שאין מחמיצין את המצה כך אין מחמיצין את המצווה אלא אם באה לידך עשה אותה מיד:
and you shall observe this day: from [performing] work.
ושמרתם את היום הזה: ממלאכה:
throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus].
לדרתיכם חקת עולם: לפי שלא נאמר דורות וחקת עולם על המלאכה אלא על החגיגה, לכך חזר ושנאו כאן, שלא תאמר אזהרת (לעיל טז) כל מלאכה לא יעשה, לא לדורות נאמרה, אלא לאותו הדור:
18. In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening. יח. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב:
until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta]
עד יום האחד ועשרים: למה נאמר, והלא כבר נאמר (לעיל טו) שבעת ימים, לפי שנאמר ימים, לילות מנין, תלמוד לומר עד יום האחד ועשרים וגו':
19. For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land. יט. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי | כָּל אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ:
shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta]
לא ימצא בבתיכם: מנין לגבולין, תלמוד לומר (להלן יג ז) בכל גבולך. מה תלמוד לומר בבתיכם, מה ביתך ברשותך אף גבולך שברשותך, יצא חמצו של נכרי שהוא אצל ישראל ולא קבל עליו אחריות:
for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b]
כי כל אכל מחמצת: לענוש כרת על השאור, והלא כבר ענש על החמץ, אלא שלא תאמר חמץ שראוי לאכילה ענש עליו שאור שאינו ראוי לאכילה לא יענש עליו. ואם ענש על השאור ולא ענש על החמץ, הייתי אומר שאור שהוא מחמץ אחרים ענש עליו, חמץ שאינו מחמץ אחרים לא יענש עליו, לכך נאמרו שניהם:
both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta]
בגר ובאזרח הארץ: לפי שהנס נעשה לישראל, הוצרך לרבות את הגרים:
20. You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes." כ. כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת:
You shall not eat… leavening: [This is] a warning against eating leavening.
מחמצת לא תאכלו: אזהרה על אכילת שאור:
any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta]
כל מחמצת: להביא את תערובתו:
throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta]
בכל מושבתיכם תאכלו מצות: זה בא ללמד שתהא ראויה ליאכל בכל מושבותיכם, פרט למעשר שני וחלות תודה:
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Daily Tehillim: Psalms Chapters 1 - 9
• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
____________________________
Tanya: Likutei Amarim, end of Chapter 18
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, 1 Shevat, 5775 • 21 January 2015
Likutei Amarim, end of Chapter 18
הנה החכמה היא מקור השכל וההבנה
Now Chochmah which, as explained in ch. 3, is the initial flash of intellect, the nebulous, seminal glimmer of an idea, is the source of intelligence and comprehension which first begin to emerge in the faculty of Binah, for, as explained there, Binah represents the ability to grasp an idea in all its details and ramifications;
והיא למעלה מהבינה, שהוא הבנת השכל והשגתו
it is higher than Binah, which is the faculty of understanding an idea and grasping it.
והחכמה היא למעלה מההבנה וההשגה, והיא מקור להן
So that in its relation to the soul’s lower faculties, this single level of Chochmah comprises two opposite aspects: On one hand Chochmah is above comprehension and understanding — thus it transcends the lower faculties of the soul, and it is this aspect of Chochmah which enables it to be the recipient of the light of the Ein Sof, as will soon be explained; while on the other hand Chochmah is the source of intelligence and comprehension and is thus connected to the lower faculties.
It is this latter aspect of Chochmah which enables it to suffuse the entire soul (as stated earlier), and, in its active state, to affect even one’s thought, speech and action (which are even lower than the soul’s lowest faculties, being merely the “garments”, the organs of expression, for the soul), as will be stated further, in ch. 19.
וזה לשון חכמה כ״ח מ״ה, שהוא מה שאינו מושג ומובן ואינו נתפס בהשגה עדיין
The etymological composition of the word Chochmah indicates this dual nature. Chochmah contains two words: כ׳׳ח מ׳׳ה — “the faculty of the unknown.” (Literally, מה means “What?” — as one would ask of something he cannot comprehend, “What is it?”) Hence, while it is an intellectual faculty (and thus related to the other, lower faculties, yet it is a faculty which cannot as yet be comprehended or grasped by the intellect, and is therefore also above and beyond the others.1
ולכן מתלבש בה אור אין סוף ברוך הוא, דלית מחשבה תפיסא ביה כלל
For this reason, the light of the Ein Sof, blessed be He, who can in no way be comprehended by any thought, is vested in Chochmah.
Those faculties whose functions are intelligence and comprehension cannot serve as receptacles for the light of the Ein Sof, for knowledge cannot grasp the unknowable. Only Chochmah, which itself is higher than comprehension, can receive this light.
ולכן כל ישראל אפילו הנשים ועמי האר׳ הם מאמינים בה׳, שהאמונה היא למעלה מן הדעת וההשגה
Hence all Jews, even the women and the illiterate, who have no knowledge of G‑d’s greatness, believe in G‑d, since faith is beyond understanding and comprehension; i.e., faith represents the ability to grasp that which the intellect cannot.
כי פתי יאמין לכל דבר, וערום יבין וגו׳
For, as Scripture states:2 “The fool believes everything, but the clever man understands.”
That is, the fool, lacking understanding, grasps every subject through the medium of faith, while the clever man’s grasp is based on reason. However, this derogation of the fool for approaching every idea with faith, can apply only where the subject of his belief is within the grasp of reason. In this case, the basis for his faith is his own lack of understanding, and he is therefore called a fool. When dealing with G‑dliness, however, which is essentially beyond comprehension, there is no other approach, as the Alter Rebbe goes on to say:
ולגבי הקב״ה, שהוא למעלה מן השכל והדעת, ולית מחשבה תפיסא ביה כלל, הכל כפתיים אצלו יתברך
In relation to the Almighty, Who is beyond intelligence and knowledge, and Who can in no way be comprehended by any thought — all men are like fools before Him, and they can therefore grasp Him only through faith.
כדכתיב: ואני בער ולא אדע, בהמות הייתי עמך, ואני תמיד עמך וגו׳
As it is written,3 “I am foolish and ignorant, I am as a beast before You — and I am constantly with You…,”
כלומר שבזה שאני בער ובהמות, אני תמיד עמך
meaning that “because I approach You as a fool and a beast — i.e., through the irrational power of faith — precisely therefore and thereby am I constantly with You.”
ולכן אפילו קל שבקלים ופושעי ישראל מוסרים נפשם על קדושת ה׳ על הרוב, וסובלים עינוים קשים, שלא לכפור בה׳ אחד
Therefore, as a rule, even the most worthless of the worthless and the sinners among Israel sacrifice their lives for the sanctity of G‑d’s Name and suffer harsh torture rather than deny G‑d’s unity,
ואף אם הם בורים ועמי האר׳ ואין יודעים גדולת ה׳
even if they be boors and illiterates who are ignorant of G‑d’s greatness.
וגם במעט שיודעים אין מתבוננים כלל, ואין מוסרים נפשם מחמת דעת והתבוננות בה׳ כלל
Even the little knowledge that they do possess is not what motivates them, for they do not delve into it at all; so that by no means does their self-sacrifice result from any knowledge or contemplation of G‑d.
אלא בלי שום דעת והתבוננות, רק כאלו הוא דבר שאי אפשר כלל לכפור בה׳ אחד
Rather, they are prepared to sacrifice their lives without any knowledge or reflection, but as though it were absolutely impossible to renounce the one G‑d,
בלי שום טעם וטענה ומענה כלל
without any reason or rational argument whatsoever.
Were their readiness to face martyrdom intellectually motivated, the benefits and costs of the act would first be carefully weighed. But in fact we see that the decision to sacrifice oneself is not based on such rational arguments, stemming instead from a non-intellectual resolve that it is simply impossible to do otherwise.
והיינו משום שה׳ אחד מאיר ומחיה כל הנפש
This is so because the one G‑d illuminates and animates the entire soul,
על ידי התלבשותו בבחינת חכמה שבה, שהיא למעלה מן הדעת והשכל המושג ומובן
through being clothed in its faculty of Chochmah, which is beyond any graspable knowledge or intelligence.
Since the light of the Ein Sof is vested in every Jew’s soul, everyone, regardless of his level of knowledge, is prepared to sacrifice his life for his faith in G‑d.
——— ● ———
FOOTNOTES
1. Our interpretation of the foregoing passage follows a comment by the Rebbe where the Rebbe dismisses the notion that the Alter Rebbe speaks here of two sub-levels within Chochmah. The Rebbe maintains that neither the context nor the wording permit such an interpretation.
2. Mishlei 14:14.
3. Tehillim 73:22-23.
____________________________
Rambam:
Daily Mitzvah P154 Sefer Hamitzvot
Today's Mitzvah
Wednesday, 1 Shevat, 5775 • 21 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 154
Resting on Shabbat
"And on the seventh day you shall rest"—Exodus 23:12.
We are commanded to rest on the Shabbat. This commandment, which is repeated numerous times in the Torah, also applies to our livestock and slaves.
Resting on Shabbat
Positive Commandment 154
Translated by Berel Bell
The 154th mitzvah is that we are commanded to rest on Shabbos.
The source of this commandment is G‑d's statement1, "And on the seventh day you shall rest."
This commandment is repeated many2 times in the Torah.
G‑d (exalted be He) has clearly stated that this cessation from melachah3 applies to us, our animals, and our servants.4
The details of this mitzvah are explained in tractate Shabbos and also in tractate Yom Tov.5
FOOTNOTES
1.Ex. 23:12.
2.In Introductory Principle Nine, the Rambam says that there all 12 such verses. See Kapach, 5731, note 66.
3.See N320 (Lessons 39, 40).
4.Ex. 20:10.
5.Also known as Beitzah.
Daily Mitzvah P154 Sefer Hamitzvot
Today's Mitzvah
Wednesday, 1 Shevat, 5775 • 21 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 154
Resting on Shabbat
"And on the seventh day you shall rest"—Exodus 23:12.
We are commanded to rest on the Shabbat. This commandment, which is repeated numerous times in the Torah, also applies to our livestock and slaves.
Resting on Shabbat
Positive Commandment 154
Translated by Berel Bell
The 154th mitzvah is that we are commanded to rest on Shabbos.
The source of this commandment is G‑d's statement1, "And on the seventh day you shall rest."
This commandment is repeated many2 times in the Torah.
G‑d (exalted be He) has clearly stated that this cessation from melachah3 applies to us, our animals, and our servants.4
The details of this mitzvah are explained in tractate Shabbos and also in tractate Yom Tov.5
FOOTNOTES
1.Ex. 23:12.
2.In Introductory Principle Nine, the Rambam says that there all 12 such verses. See Kapach, 5731, note 66.
3.See N320 (Lessons 39, 40).
4.Ex. 20:10.
5.Also known as Beitzah.
________________________________________
Rambam:
• 1 Chapter a Day: Avodah Kochavim Avodah Kochavim - Chapter TwoAvodah Kochavim - Chapter Two
Halacha 1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.
Halacha 2
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."
Halacha 3
All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.
Halacha 4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.
Halacha 5
A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.
Halacha 6
Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].
Halacha 7
These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.
Halacha 8
Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."
Halacha 9
[The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.
Halacha 10
Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."
Commentary Halacha 1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations - The Rambam counts the prohibition against worshiping false gods as the first of the 365 negative commandments. In these halachot, he does not mention this prohibition in the manner in which he usually introduces one of the 613 mitzvot in this text, because he introduced this prohibition previously in the Mishneh Torah, mentioning it in Hilchot Yesodei HaTorah 1:6. The inclusion of this mitzvah in those halachot is appropriate, because it is one of the foundations of our faith.
not an angel, a sphere, or a star - See Hilchot Yesodei HaTorah, Chapters 2 and 3, for a description of these creations.
none of the four fundamental elements - fire, wind, water, and earth. The Rambam describes the existence and function of these four fundamental elements in Hilchot Yesodei HaTorah, Chapters 3 and 4.
nor any entity created from them. - All the creations of our physical world are created from a combination of these four elements.
Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally - as the Rambam mentioned in Chapter 1, Halachah 1.
he is considered to be an idol worshiper - and is subject to the punishments mentioned in Chapter 3, Halachah 1.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." - As mentioned in the previous chapter, there are some authorities who, using this verse as a proof-text, do not prohibit gentiles from worshiping false gods with this intent. However, all authorities agree that Jews may not worship in this manner.
This - should not be interpreted simply as forbidding us to gaze at the celestial beings (Sefer HaMitzvot, Negative Commandment 10), but rather
implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world - because they do perform essential functions within the natural order
having been apportioned by God to all the nations to be alive - See Hilchot Yesodei HaTorah 3:9, which states that the stars and the spheres are alive and are conscious of God's existence.
to exist, and not to cease existence as is the pattern of [the other creations with] the world. - In the first chapters of the Guide for the Perplexed, Vol. II, and briefly in Hilchot Yesodei HaTorah 4:3, the Rambam explains that all the creations of this world are combinations of different elements and will therefore ultimately return to their initial elemental state. In contrast, the existence of the stars and the spheres remains constant.
Therefore, you might say that it is worthy to bow down to them and worship them - to "honor those who God honors," as mentioned in Chapter 1, Halachah 1, or to derive benefit from serving them, as mentioned in Halachah 2 of that chapter.
For this reason, [Deuteronomy 11:16] commands: "Be very careful - The words "Be very careful" imply a prohibition stemming from the Torah. In Halachah 3, the Rambam describes the prohibition involved in harboring such thoughts.
that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator. - Note the fifth of the Rambam's Thirteen Principles of Faith (Commentary on the Mishnah, Sanhedrin, Chapter 10):
The fifth fundamental principle is that it is fit to serve God alone... and not the entities who are below Him: the angels, the stars, the spheres, or the fundamental elements.
This is because they all perform their functions because of their inherent nature. They have no control or choice, but merely [fulfill] God's will.
We should not make them intermediaries to reach Him through them, but rather direct all our thoughts to Him, paying no attention to anything else. This is the... prohibition against worshiping false gods.
Commentary Halacha 2
This halachah continues the description of the prohibition begun in the previous halachah and completed in the following halachah.
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. - The commentaries have also included studying other books by pagans and nonbelievers in this prohibition.
The Holy One, blessed be He, has commanded us not to read those books at all - See the Rambam's Commentary on the Mishnah (Avot 2:17), which states that one may study "the ideas of the gentiles in order to reply to them." Indeed, from the Guide for the Perplexed, Vol. III, Chapters 29 and 30, it appears that the Rambam himself undertook such study. (The Rabbis have, nevertheless, suggested that such study be limited only to certain individuals who have received permission from a rabbinic authority to concern themselves with these issues.)
Note also Chapter 3, Halachah 2, and Hilchot Sanhedrin 2:1, which state that judges must be somewhat familiar with the rites of the pagans in order to judge cases dealing with such questions. There is no source, however, where the Rambam explicitly mentions that one may study about idol worship for this reason. (See Shabbat 75a and Siftei Cohen, Yoreh De'ah 179:29.)
nor to think about them or any matters involved with them. - The Zohar, Vol. I, 100a, mentions this prohibition together with its rationale, "lest your heart be tempted to this service."
It is even forbidden to look at the image of an idol - Note Sefer HaMitzvot (Negative Commandment 10) and Tosafot (Shabbat 149a), which explain that this prohibition applies only to statues worshiped as idols, in contrast to Rashi (Shabbat, ibid.), who explains that it refers even to statues erected for decorative purposes.
as [Leviticus 19:4] states: "Do not turn to the idols." - Note the comments of the Sifra on this verse, "If you turn to them, you will make them gods."
In this regard, [Deuteronomy 12:30] states - speaking to the Jews as they prepare to enter Eretz Yisrael:
"[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' - See Sefer HaMitzvot (Negative Commandment 10), which defines this prohibition as "analytical thought and study concerning the fantasies and empty thoughts of the founders [of idol worship] - i.e., that spiritual nurture can be drawn down from this star in this manner, it is proper to burn incense to this star in this manner...."
This prohibits inquiring about the nature of their service even if you, yourself, do not - have an intent to
serve them. - These enquiries are prohibited because
This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same." - Here, abstract intellectual curiosity is forbidden. The Rambam operates under the premise that there is nothing positive that can be learned from idol worshipers, and there is a danger that one will be attracted to their lifestyle. Therefore, since there is "nothing to gain and everything to lose," inquiry about such subjects is forbidden.
Commentary Halacha 3
All these prohibitions - mentioned in this and the above two halachot.
have one common thrust: that one should not pay attention to idol worship. - Sefer HaMitzvot (Negative Commandment 10) andSefer HaChinuch (Mitzvah 213) count this as one of the 613 mitzvot of the Torah.
Whoever performs a deed - e.g., in his curiosity, uncovers an image to see what it looks like (Maharshal) or performs a ceremonial act of idol worship merely as practice (Mishneh Kessef).
The Rambam's statements here are used as support to negate the opinion of the Sefer HaChinuch (Mitzvah 345), which states that lashes are never given for the violation of a prohibition that can be transgressed without performing a deed, even when one violates it by committing a deed.
that reflects his concern with [idol worship] receives lashes [as punishment]. - Punishment is administered only for the violation of prohibitions by actual deeds. In this instance, the prohibition can be violated by thought alone - in which case no punishment is administered. There are, however, also instances when deed - and thus punishment - is also involved.
Eruvin 17b notes that even though the proof-text for this prohibition mentions the word אל rather than לא, it is no different from other Torah prohibitions, and its violation is also punished by lashes.
The worship of false gods is not the only subject to which we are forbidden to pay attention - Note the Introduction to Sefer HaMitzvot (Shoresh 9), which states that there are mitzvot of thought, of feeling, of speech, and of deed.
rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts. - Sefer HaMitzvot (Negative Commandment 47) defines this mitzvah as follows:
We are forbidden to be freethinking [to the extent that] we accept principles which run contrary to those of the Torah. Rather, we should structure our thoughts, setting for them guidelines, those being the mitzvot of the Torah.
The Rambam explains the reason for these prohibitions:
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. - See also Hilchot Yesodei HaTorah 2:12, 4:11,13, where the Rambam mentions the restrictions placed on the study of deeper spiritual concepts lest one err in his conception.
[Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding. - There are several ways to understand the expression used by the Rambam: "destroy the world." On the most obvious level, it is a figurative expression, not to be interpreted literally. On a deeper level, it can be seen as a reference to his statements in Hilchot Teshuvah 3:4 that a person should always "see himself and the entire world as equally balanced between merit and sin. If he commits one sin, he tips his balance and that of the entire world to guilt and brings on destruction."
Today, we can appreciate the Rambam's words in a very literal sense. Society as a whole is plagued by irrational acts of violence. and on a global level it is possible for utter destruction to be brought about if a few individuals act irresponsibly.
What is implied? There are times when a person will stray after star worship - and consider it beneficial
and - there are
times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? - In his Commentary on the Mishnah (Introduction to the Tenth Chapter of Sanhedrin), the Rambam lists the oneness of God as the second of his Thirteen Principles of Faith. See also Hilchot Yesodei HaTorah 1:7, 2:10.
[He may also wonder:] - Chaggigah 11b states: "It would have been better for someone who considers the [following] four matters never to have been created." The passage continues by mentioning the four questions quoted by the Rambam here.
What exists above the heavenly realms? What exists below them? What was before time? What will be after time? - Our translation is based on Rashi's interpretation of Chaggigah, ibid.
Similarly, [one may wonder about] prophecy: Perhaps it is true, perhaps it is not? - In Hilchot Yesodei HaTorah 7:1, the Rambam states: "It is [one] of the foundations of [our] faith that God communicates by prophecy with man." Similarly, the Rambam lists the concept of prophecy as the sixth of his Thirteen Principles of Faith.
And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not? - As the eighth of his Thirteen Principles of Faith, the Rambam states: "The Torah which we have was given by Moses our teacher... and emanates - in its entirety - from the Almighty." He explains that this also applies to the oral law. He reiterates this concept in his introduction to the Mishneh Torah.
Since he might not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he might come to heresy. - The Rambam's statements should be interpreted, not as a restriction of one's thinking processes, but rather a call to structure our thoughts according to the guidelines provided for us by the Torah.
In this context, it is worthy to refer to Hilchot Yesodei HaTorah 4:13:
I maintain that it is not proper for a person to stroll in the Pardes (study Torah's mystic secrets) unless he has filled his belly with bread and meat. "Bread and meat" refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning other mitzvot. Even though the Sages referred to these as "a small matter" - since our Sages said: "'A great matter,' this is Ma'aseh Merkavah. 'A small matter,' this is the debates of Abbaye and Ravva" - nevertheless, it is fitting for them to be given precedence, because they settle a person's mind.
Thus, the Rambam teaches that a person should not embark on the study of deep spiritual questions until he has gained the intellectual maturity which comes from Torah study. Even after a person gains such maturity, there is no need for him to concern himself with the study of idol worship because there is no value which he can derive from such study.
The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - Sefer HaMitzvot (Negative Commandment 47) and Sefer HaChinuch (Mitzvah 387) counts this as one of the 613 mitzvot of the Torah.
i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth. - Instead, he should follow a structured pattern for intellectual growth and development prescribed by a Torah master.
Our Sages - Sifre, Sh'lach. (See also Berachot 12b.)
[interpreted this warning]: "After your hearts," this refers to heresy - For a more precise definition of the term minut, see Halachah 5 and the commentary.
"after your eyes," this refers to immorality. - In Sefer HaMitzvot (ibid.), the Rambam explains:
Their intent in mentioning "immorality" was the pursuit of pleasure and physical desire, [to the extent that] one's mind is constantly preoccupied with such thoughts.
This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - In Hilchot Teshuvah 3:8, the Rambam includes among the categories of those who have no portion in the world to come: "nonbelievers, heretics, those who deny the Torah,... those who cause the many to sin, and those who depart from the ways of the community." Following the whims of one's heart can lead to the transgression of these prohibitions.
is not punishable by lashes - because it does not involve a deed.
There is some difficulty with the Rambam's statements. The transgression of both of the prohibitions mentioned in this halachah involves thought and can also involve deed. Just as the commentaries suggested several deeds which violate the first prohibition, similar acts could be performed which violate the latter prohibition. The Rambam, however, appears to imply that there is no way that the latter prohibition could be transgressed in a manner warranting punishment.
Commentary Halacha 4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." - The passage implies that it is speaking about a single sin; nevertheless, the verse specifically mentions "all the mitzvot."
The oral tradition - Sifre, Sh'lach and Horayot 8a, resolves this seeming contradiction and
teaches that the verse refers to - a single prohibition which is equivalent to the violation of the entire Torah. Which prohibition is that?
the worship of false gods.
Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets - Note the Rambam's statements in Hilchot Yesodei HaTorah 8:1-2, which explain that the essence of the prophetic tradition is linked to the revelation of God on Mount Sinai.
from Adam, [the first man,] - Note Hilchot Melachim 9:1, which states that God commanded Adam concerning the worship of false gods. This statement is based on Bereshit Rabbah 16:6.
until eternity, as [Numbers 15:23] continues - The verse states that performance of such an act is a denial of "all that God commanded you through Moses..."
"...from the day God issued His commandments and afterwards, for your future generations" - for the Torah is unchanging spiritual truth.
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. - Just as the acceptance of false gods removes one from the entire sphere of Torah practice, denying their existence gives one a point of connection to the revelation of God's truth.
[This acknowledgement] is fundamental to all of the mitzvot - because the foundation for all the mitzvot is that they were commanded by the One God who desires that we serve Him alone.
Note the Tanya, Chapter 20, which explains that the two mitzvot, the acknowledgement of God and the negation of idol worship, are the foundation of all Torah practice. Therefore, the entire Jewish people heard God proclaim these two mitzvot on Mount Sinai. Every act a person performs can be seen as either the acknowledgement of God or the acknowledgement of a set of values aside from His, equivalent figuratively to the acceptance of another god.
____________________________
Rambam:
• 3 Chapters a Day: Shabbos Shabbos - Chapter Three, Shabbos Shabbos - Chapter Four, Shabbos Shabbos - Chapter Five
Shabbos - Chapter Three
Halacha 1
It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself,1 for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath,2 we are permitted to derive benefit from what was completed on the Sabbath.
Halacha 2
What is implied?3 We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath.
We may mix ink with herbs before night and let the mixture soak4 throughout the entire Sabbath. We may place wool into a vat5 or strands of flax into an oven6 so that their [color] continues to change throughout the entire Sabbath.
We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press7 at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.
Halacha 3
A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath.8 With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.
Halacha 4
What is implied? When food has not been cooked to the extent that it is ready to serve,
water has not been boiled,
or food has been cooked to the extent that it is ready to serve,9 but the longer it cooks the better it tastes,10
it may not be left over a fire on the Sabbath11 even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.
Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range12 with ash or with thin chips from the combing of flax,
the coals burned low, for then they are covered with ash, or
the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain.
[In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.
Halacha 5
When does the above apply? With regard to a range13 whose heat is minimal. With regard to an oven,14 in contrast, even if one removed the coals,15 covered them with ash, or used straw or stubble as fuel,16 we are not allowed to leave food in it or on it. Similarly, one should not put food close to it.17
[This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.
Halacha 6
Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.
Halacha 7
A kopach18 is warmer than a range and not as warm as an oven. Therefore, if wood or gefet19 is used as fuel,20 it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash.
If straw or stubble was used as fuel,21 it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.22
Halacha 8
When food has not been cooked at all23 or has been cooked to completion, but will be impaired by further cooking,24 it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat25 in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.
Halacha 9
[The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally],26 he is prohibited to eat it27 until Saturday night, and must wait until enough time passes for it to have cooked.28 If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night.29 If it was completely cooked, but further cooking will benefit it,30 it is permitted to be eaten immediately31 on the Sabbath.
Halacha 10
Whenever [food] is permitted to be left on a fire,32 if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place.33 [Food[34 may be returned only to a range from which the coals have been removed or covered35 or to a range or a kopach that was heated with straw or with stubble.36
[This leniency is granted] provided the food was not placed on the ground.37 If it was placed on the ground,38 it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven39 or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot.
Whenever food should not be returned [to a cooking surface], it should also not be placed next to it40 [to warm].41
Halacha 11
It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it.42 [Stirring] is one of the activities necessary for cooking,43 and thus one will be cooking on the Sabbath.
It is permissible to shift a pot from one range to another,44 even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat,45 or take food that was covered to maintain its heat and place it on a range.46
Halacha 12
A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook.47 Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked].48
If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.
Halacha 13
[The following rules apply when] meat was placed in an oven before nightfall and left [to roast49] on the Sabbath: If the meat is from a kid or it is other [tender] flesh,50 it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster].51
If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.52
Halacha 14
Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.53
Halacha 15
If one placed an entire kid54 into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed].
[If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall,55 even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.
Halacha 16
Meat,56 onions, or eggs should not be roasted over an [open] fire,57 unless they can be roasted before nightfall to the point where they are fit to be eaten.58 [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further.
[The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char.
For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.
Halacha 17
From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath.59 Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.
Halacha 18
We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake60] facing the fire to crust.61 [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread.62
[The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.63If one did so unknowingly, it is permitted to remove bread64 for the three Sabbath meals.65 When one removes the bread, one should not remove it using a baker's peel as one does during the week.66 Instead, one should use a knife or other similar utensil.
Halacha 19
A person may make a fire from any substance he desires,67 regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath.68
He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord.69 If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up.70 If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.
Halacha 20
When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth71 directly before nightfall.72 We do not suspect that anyone will stir the coals, for the priests are careful.73
Halacha 21
If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it.
Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.74
Halacha 22
When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.75
FOOTNOTES
1.The Shulchan Aruch (Orach Chayim 252:1) emphasizes that this leniency applies even when one is certain that the forbidden labor will continue on its own accord on the Sabbath, as mentioned in the examples cited by the Rambam in the following halachah.
Having outlined the general principles governing the Sabbath laws in the first chapter, and the situations when leniency can be permitted because of a danger to life in the second chapter, the Rambam begins his discussion of the Sabbath laws themselves. He starts with an explanation of activities that are begun before the Sabbath actually commences.
[Significantly, although the Mishnah (Shabbat, Chapter 1) starts with a different concept, it also mentions many of the laws quoted by the Rambam towards the beginning of its treatment of the Sabbath laws.]
2.Shabbat 18a explains that these laws reflect a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that just as a person is required to have his servants and livestock rest on the Sabbath, so, too, is he required to have his utensils rest. They may not be used for work on the Sabbath. The School of Hillel does not accept this thesis, and their opinion is adopted as halachah. (See Chapter 6, Halachah 16.)
3.The Rambam exemplifies the principle mentioned in the previous halachah, describing forbidden labors that are initiated by a person before the commencement of the Sabbath and continue without additional input from the person on the Sabbath. These examples are taken from the Mishnah (Shabbat 1:5-9) and the explanation of these mishnayot in the Talmud.
4.Note the Rambam's description of the preparation of ink in Hilchot Tefillin 1:4:
One collects the vapors of oils, of tar, and of wax..., [causes it to condense,] and kneads it together with tree sap and a drop of honey... . When one desires to write with it, one soaks [the ink] in gallnut juice or the like.
5.To dye the wool another color. Note, however, the restrictions on this practice mentioned in Halachah 17.
6.In his Commentary on the Mishnah, Shabbat 1:5, the Rambam writes that flax would be soaked, mixed with ash, and then heated in an oven to bleach it. (See also Halachah 14.)
7.The process of preparing both olive oil and wine involved crushing the fruit and then pressing heavy weights over the olives or the grapes to extract the remaining liquids.
8.The Rambam is explaining that according to the Torah itself, leaving food over a fire to cook would resemble all the activities mentioned in the previous halachah. For although cooking is a forbidden labor, the cooking would continue without any further activity. Nevertheless, as is explained in the subsequent halachot, our Sages enacted certain restrictions because they were afraid that a person might stir the fire to cause the food to cook faster.
9.The Rambam's view is also shared by Rabbenu Yitzchak Alfasi and other Sephardic authorities and is quoted by the Shulchan Aruch (Orach Chayim 253:1). Rashi (Shabbat 37b) and the Ashkenazic authorities who followed him are more lenient and maintain that when half (or according to others, a third - see Chapter 9, Halachah 5 and notes) of the cooking process has been completed, food may be left on a fire even when its taste is improved by continued cooking. The Ramah (loc. cit.) states that it is customary to follow this view.
10.Even according to the Rambam, if continued cooking will impair the taste of a food or if food was not cooked at all, we are allowed to leave it on a flame, for it is unlikely that the person will continue to stir the flames to make it cook more, as will be explained in Halachah 8.
11.The contemporary Rabbinic authorities explain that these rules also apply to electric and gas ranges. In these instances as well, it is possible that a person may desire to turn the flame up to have the food cook faster or more thoroughly.
12.In contemporary terms, covering a stove top with a blech, a piece of metal, serves this purpose. If this is done, food that has not been cooked thoroughly may be left to continue cooking throughout the Sabbath.
13.We have used a contemporary translation for the word kirah. In his Commentary on the Mishnah (Shabbat 1:3), the Rambam describes a kirah as "a place built into the ground with openings for two pots. The fire is placed under both of them in a single place."
14.Rabbenu Nissim states that the ovens of his time were constructed differently from those of the Talmudic era. Their heat is not as intense, and they are governed by the rules that apply to a range. This leniency is also accepted by the Ramah. Although the construction of ovens has changed further in contemporary times, most authorities continue to accept his ruling with regard to household ovens. (With regard to commercial ovens, there is a difference of opinion.)
15.The reasons why restrictions are mentioned even in such an instance are explained in the following halachah.
16.There are authorities (see Mishnah Berurah 253:22) who maintain that the Rambam would allow food to be left in an oven if it was fueled with straw and stubble and the fire was removed. Although the Tur and the Shulchan Aruch (Orach Chayim 253:1) do not make such a distinction, the Mishnah Berurah explains that there is room for leniency.
17.The food may not be placed at any point where the heat is warm enough to scald a child's hand. In terms of modern measure, the Rabbis define this term as 107.8 degrees Farenheit.
18.In his Commentary on the Mishnah (Shabbat 1:3), the Rambam explains that a kopach is "built over the fire with a place for one pot. Fire is placed below it.... The heat of a kopach is greater than that of a kirah, because in a kirah the fire is dispersed beneath two pots and there is a greater exposure to the air."
19.The residue remaining after olives were pressed (ibid.).
20.These materials are substantial and will supply heat over a lengthy period of time.
21.These materials are not substantial and will be consumed by the flames in a short period. Hence, there is no need to suspect that the person will stir the flames.
22.See also Hilchot Keilim 16:13, 17:4,6,7.
23.Since the food has not been cooked at all, stirring the coals to intensify the fire will not bring much immediate benefit. By the following day, the food will cook sufficiently even without stirring. Hence, there is no need for safeguards (Rashi, Shabbat 18b).
24.In such a situation, the person will not desire to stir the coals to intensify the fire.
25.If, however, one places vegetables in the food that is cooking, this leniency does not apply. Meat takes a long time to cook, while vegetables cook quickly (Beit Yosef, Orach Chayim 253). See also the Kessef Mishneh.
26.The Rambam's ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 38a. Both the Ra'avad and the Tur (Orach Chayim 253) have different conceptions of that passage and hence raise objections. The Rambam's rulings are accepted by the Shulchan Aruch (Orach Chayim 253:1). The Ramah and the Ashkenazic authorities who follow prefer the Tur's interpretation, although as will be explained, in practice the differences between them concern only food that was not cooked to the point of completion before the commencement of the Sabbath.
27.The Merkevet HaMishneh notes that the Rambam's wording implies that only the person who left the food cooking is forbidden to eat it, but others are permitted. Rabbenu Asher, however, rules that the food is forbidden to be eaten by others as well. His view is accepted by the Magen Avraham 253:11 and the later authorities.
28.The requirement to wait until the food could have cooked on Saturday night was instituted so that the person would derive no benefit from the forbidden act. Therefore, he will have no motivation to do so again.
29.Shabbat (loc. cit.) states that normally there would be no reason to forbid this food from being eaten. It transpired, however, that many people were intentionally leaving food to cook, and if admonished would excuse themselves by claiming that they forgot. Accordingly, the Sages placed restrictions on those who forgot as well, forbidding them to partake of the food until Saturday night. (See the exception to this rule mentioned in the notes on Halachah 18.)
There is a question whether it is necessary to wait until the food has time to cook on Saturday night or not. From the Rambam's wording, it appears that this is unnecessary. Rabbenu Asher, however, rules that it is necessary to wait. His view is accepted by Shulchan Aruch HaRav 253:12. (See the Mishnah Berurah 253:32.)
30.Theoretically, according to Rabbenu Asher's interpretation of the passage in Shabbat cited above, such food should be prohibited until Saturday night. Nevertheless, Rabbenu Asher subscribes to the lenient view mentioned in note 9, which states that after food has been half- (or a third-) cooked, it may be left on a fire on the Sabbath even if it will benefit from continued cooking. Hence, in practice, he - and the subsequent Ashkenazic authorities - do not differ with the Rambam on this point.
31.Rav Kapach notes that this word is not included in the authoritative manuscripts of the Mishneh Torah. The intent is also difficult to understand.
32.The Ra'avad questions the appropriateness of the Rambam's choice of the word "permitted." The Maggid Mishneh states that this refers to foods that were totally uncooked, or foods into which an uncooked piece of meat was placed, as stated in Halachah 8. Although they are permitted to be left on a fire, once they are removed it is forbidden to return them. Surely this prohibition applies to foods that have not been cooked completely and, according to the Rambam, are forbidden to be left on a fire. Even the Ashkenazic authorities who allow such foods to be left on a fire, forbid their return if they were removed.
33.Returning food to a cooking surface causes it to cook, and cooking is one of the forbidden labors. Therefore, if the cooking process of a food has not been completed, it may not be returned to a cooking surface even when that surface is covered (Ramah, Orach Chayim 253:2). Even when the food has already been completely cooked, there is a Rabbinic prohibition against cooking it further, as the Rambam writes in Chapter 9, Halachah 3.
Other authorities (Rabbenu Nissim, Sefer HaMaor) mention that it is forbidden to return food to a cooking surface, because of the impression it might create. An observer might think that one is cooking. Shulchan Aruch HaRav 253:15 also mentions the possibility that one may stir the coals.
34.The Shulchan Aruch (Orach Chayim 253:2) mentions that the food must still be boiling hot. Shulchan Aruch HaRav 253:18-19 and the Mishnah Berurah 253:54 allow leniency, provided the food has not become cooled totally.
The Magen Avraham 253:20 also mentions that the food may not be returned to a range if it has been transferred from the pot in which it was originally contained.
35.In contemporary situations, placing a piece of metal (a blech) on a stove-top causes the fires to be considered as covered. In such a situation, food may be returned to the blech if:
a) originally, it was placed on the blech in a manner that was permitted;
b) it is completely cooked;
c) one did not divert one's attention from it.
36.According to the Rambam, food is allowed to be returned in these instances because there is no possibility of the food cooking more. Hence, there is no reason to suspect that one will stir the coals. Others explain that the leniency was granted, because this is not the normal manner in which food is cooked. One is liable for the performance of a forbidden labor only when it is performed in an ordinary manner. Hence, in this instance, there is no reason for a Rabbinic decree.
(According to Rabbenu Nissim who maintains that returning food is forbidden because of the impression it creates, the reason for this leniency can be explained as follows: Since one may return the food only when one does not release it from one's hands, the probability that an observer will think that one is cooking is lower.)
37.Based on Shabbat 38b, the Tur emphasizes that one must have removed the food from the range with the intent of returning it. Otherwise, it is considered as if one is placing on the fire anew. The Shulchan Aruch (loc. cit.) quotes the Rambam's view without mentioning this factor. The Ramah quotes the Tur's view. The Be'ur Halachah emphasizes, however, that there is room for leniency in this regard, even according to Ashkenazic authorities.
38.Many contemporary authorities allow one to return a pot to a covered range if one placed it on a table, provided one held the pot at all times. See Mishnah Berurah 253:56.
39.As mentioned in note 14, most contemporary authorities maintain that our household ovens are governed by the laws applying to ranges.
40.The Magen Avraham 253:5 states that this refers to placing - or returning - food near a source of heat on the Sabbath itself (Rabbi Akiva Eiger). One may, however, leave food near a source of heat on Friday so that it will remain warm on the Sabbath.
The Ramah [based on the Tur (Orach Chayim 253:5)] allows one to place food near a source of heat on the Sabbath as long as it was completely cooked previously.
41.This refers to a place which is יד סולדת בו (it is too hot to touch; alternatively, its heat could cause the food to become too hot to touch, see Shulchan Aruch HaRav 253:21 and the Kuntres Acharon).
42.The Ra'avad protests against the Rambam's statements, for although stirring food is prohibited, here the person is merely removing food and he is not intentionally stirring. The Maggid Mishneh explains that if the food is not completely cooked, one is not allowed to stir the pot. Hence, removing food is forbidden. If, however, the food is completely cooked, there is no prohibition from the Torah in stirring it. Therefore, there is no Rabbinic prohibition against removing food.
In the Kessef Mishneh, Rav Yosef Karo takes a much more stringent position. He accepts the Rambam's ruling without question. Furthermore, he adds that the same decision would apply even when the pot was removed from the fire as long as it is still boiling hot, and this is the ruling he states in his Shulchan Aruch (Orach Chayim 318:18). The commentaries (see Shulchan Aruch HaRav 318:30 and the Mishnah Berurah 318:117), however, state that as long as the food has been cooked completely and it has been removed from the fire, one may remove it with a ladle.
43.For by stirring, one speeds the cooking process. See Chapter 9, Halachah 4 and notes.
44.The Jerusalem Talmud, Shabbat 4:3, quotes Rabbi Yehoshua, "When I attended Rabbi Chiyya, the great, I would take hot water from the lower storey and bring it to the upper storey and put it on the range."
45.One may place food in objects (e.g., pillows or blankets) that preserve its heat for the Sabbath before the Sabbath, but not on the Sabbath itself (Chapter 4, Halachah 3). In the instance at hand, even though the food was being heated on the Sabbath, covering it to preserve its heat is forbidden.
This applies only when one covers the food entirely. If one leaves the top of the pot uncovered, one may cover the bottom to preserve its heat.
46.Even when the food is boiling hot, it is forbidden to put it on a source of heat on the Sabbath.
47.According to the Rambam, the principles mentioned in Law 8 do not apply here, because these entities are different. That halachah pertains to foods that require substantial time to cook - hence, the person cooking will divert his attention and not stir the coals. In contrast, the entities mentioned in this halachah do not require substantial time to cook, and there is the possibility that one will stir the coals.
The Shulchan Aruch (Orach Chayim 254:8) quotes the Rambam's words almost verbatim, and this interpretation is accepted by the later authorities. Nevertheless, Rashi (Shabbat 18b) and many authorities differ in their interpretation of this passage, noting that Beitzah 25b states that these beans must be cooked seven times before they are prepared to eat.
See also the Bayit Chadash (Orach Chayim 254), which juxtaposes the Rambam's position with Rashi's, explaining that the Rambam is talking about an instance when the beans have already been cooked six times. Hence, only a slight amount of further cooking is necessary. Rav Kapach substantiates this interpretation, explaining that beans with a similar name are still eaten in Yemen today. After having been cooked several times, these beans cook very fast.
48.As mentioned above, according to Ashkenazic authorities, it is sufficient that they be half (or a third) cooked.
49.Previously, the Rambam had been speaking of meat that was cooked in a pot or roasted in a pan. This halachah describes meat roasted in an oven over a fire, which cooks faster. Hence, there is reason to suspect that one would stir the coals (Maggid Mishneh).
50.Needless to say this leniency applies to fowl. (See Shulchan Aruch, Orach Chayim 254:1.)
51.The ovens of the Talmudic period opened on top. At times, the opening was sealed closed to allow for faster and more effective cooking. According to the Rambam (and the Shulchan Aruch, loc. cit.), the above clauses of the halachah deal with meat that is roasted with the oven open. Rabbenu Asher (in his gloss on Shabbat 18b) interprets these laws as applying when the oven is closed, but not sealed. According to his view, if the oven is open, there is always reason to suspect that one will stir the coals. The Tur and the Ramah follow this interpretation.
52.The latter phrase is lacking in the authoritative Yemenite manuscripts of the Mishneh Torah and appears redundant.
Because opening the oven will cause the meat to spoil, we do not suspect that one will do so to stir the coals.
53.As mentioned in Halachah 2, this law follows the principles of the School of Hillel. In this halachah, the Rambam is clarifying that in contrast to food which is being cooked for the Sabbath, there is no need for a Rabbinic prohibition either.
54.When the body of an animal or fowl is intact, the meat is not exposed to the heat of the fire on both sides. Therefore, its cooking process is slower, and there is reason to suspect that one will stir the coals.
The Ramah (Orach Chayim 254:1) states that the entire body of the animal need not be intact. This law applies even when the head and the internal organs are removed, provided its rib cage remains intact.
55.The Paschal sacrifice is a lamb which must be roasted totally intact. Since this sacrifice could be offered only after midday on the fourteenth of Nisan, and many thousands of lambs were brought, when that date fell on Friday it is possible that a company would not have time to have their sacrifice roasted before nightfall. Nevertheless, since the sacrifice must be eaten by an entire company, we assume that all the members of the company will remind each other. Hence, there is no need for a safeguard (see Rashi, Shabbat 19b).
56.This applies to all meat, even that of a kid or fowl.
57.In contrast to the previous two halachot, this halachah speaks of roasting food over an open fire and not within an oven. The Shulchan Aruch (Orach Chayim 254:2) explains that in such an instance, a person is primarily concerned that the food cook rapidly and does not care that some becomes charred.
58.This does not mean completely cooked but rather cooked כמאכל בן דרוסאי - "as the food of ben D'rosai." Ben D'rosai was a notorious criminal who was constantly being chased and would eat his food before it had been completely cooked in his haste to avoid detection. As mentioned in Chapter 9, Halachah 5, according to the Rambam it must be half-cooked on both sides. According to Rashi, it is sufficient that it is one-third cooked.
Rav Moshe Cohen of Lunil questions why the Rambam differentiates between roasting - where he allows food that is partially cooked to continue cooking - and cooking in a pot - where he requires the food to be completely cooked and that further cooking will not benefit it. The Shulchan Aruch (loc. cit.) explains that cooking in a pot requires more time and there is a greater possibility that one will stir the coals. See also the Merkevet HaMishneh.
59.With this statement, the Rambam refers to the principles he had mentioned at the beginning of the chapter. There it was explained that the halachah follows the School of Hillel, which allows us to benefit from forbidden labors that are completed on the Sabbath on their own accord. Nevertheless, there are certain restrictions instituted against leaving food to cook, lest one stir the coals, as explained.
60.The bracketed additions are made on the basis of the interpretation of the Beit Yosef, Orach Chayim, 254.
61.In the Talmudic period, bread was baked by attaching a loaf to the side of the oven. This surface would crust first. Nevertheless, this is sufficient for the bread to be considered to be baked before the commencement of the Sabbath.
It must be emphasized that this ruling represents a reversal of opinion for the Rambam. In his Commentary on the Mishnah, Shabbat 1:10, he rules that the outer surface must crust before the Sabbath. (The latter ruling also conforms to his thesis regarding cooked food: that it must be completely cooked before the commencement of the Sabbath.) It must be emphasized that the version of this halachah found in the authoritative manuscripts and early printings of the Mishneh Torah are in accordance with the ruling in the Rambam's Commentary on the Mishnah. Nevertheless, the Shulchan Aruch (Orach Chayim 254:5) follows the more lenient ruling.
62.I.e., cause it to burn.
63.This resembles the ruling of Halachah 9 regarding food that was left to cook over a fire.
64.Not only is the person who baked the bread allowed to remove it himself, he may invite others to remove bread as well, as stated in Chapter 22, Halachah 1.
65.Here the ruling is far more lenient than the ruling in Halachah 9 regarding food. The commentaries (Rabbenu Nissim, Shulchan Aruch HaRav 254:8 and the Mishnah Berurah 254:33) explain that the fundamental element of all meals is bread, and if the person does not have bread he will not be able to fulfill the mitzvah of eating three Sabbath meals. From this, one can postulate that if a person has no food other than that which has been left on a fire on the Sabbath, he is allowed to partake of that food so that he will not be required to fast on the Sabbath.
66.Since the removal of bread is forbidden, it should be done in an abnormal manner. The commentaries question whether one is required to remove the bread in an abnormal manner only when it was placed in the oven later than the desired time, or whether this is necessary even when the bread was permitted to be left baking.
From the Maggid Mishneh's notes on Chapter 5, Halachah 19, and from the simple interpretation of Chapter 22, Halachah 1, it would appear that one is always required to remove the bread in an abnormal manner. Nevertheless, Rabbenu Nissim maintains that this stringency applies only when one placed the bread in the oven after the desired time. If one placed the bread inside earlier, there is no necessity to deviate from one's ordinary practice. The Mishnah Berurah 254:36 accepts this ruling when there is no way that one can remove the bread in an abnormal way.
It must be emphasized that the above discussion applies only to the ovens of the Talmudic period. At present, our ovens are constructed in a different manner, and the loaves of bread are not stuck to the sides of the oven. Accordingly, any bread that is required for the Sabbath itself can be removed in an ordinary manner. (See Shulchan Aruch HaRav 254:9 and the Mishnah Berurah 254:42-43.)
67.As is mentioned in Chapter 5, Halachot 5-8, there are certain substances that may not be used as wicks or fuel for a candle on the Sabbath. These restrictions apply only with regard to a candle, for it is a single light. (See Chapter 5, Halachah 7.) In contrast, greater leniency can be shown with regard to a fire. (See Rashi, Shabbat 21a and the Shulchan Aruch, Orach Chayim 255:1.)
68.See the Turei Zahav 275:6, which states that even in such a situation, one should not sit very close to the fire, lest one tend to it.
69.I.e., without the assistance of other fuels, blowing with a bellows, or kindling wood (Rambam's Commentary on the Mishnah, Shabbat 1:11).
70.This prohibition continues to apply even if the fire catches afterwards to the extent that there is no need to worry that a person will stir the coals. Since it was lit in a forbidden manner, one is forbidden to benefit from it (Shulchan Aruch HaRav 255:2 and the Mishnah Berurah 255:5).
71.The Chamber of the Hearth was a large structure at one of the side entrances to the Temple Courtyard where the priests would sleep at night. (See Hilchot Beit HaBechirah 5:10-11.)
72.Even if there is not sufficient time for the fire to catch thoroughly.
73.We do not suspect that they will stir the coals. See Halachah 15.
74.The Rambam's rulings follow Rabbenu Yitzchak Alfasi's interpretation of Shabbat 20a. Rabbenu Asher and the Tur (Orach Chayim 255) reverse the two decisions.
75.Hence, there is no reason to suspect that one will stir the fire.
Shabbos - Chapter Four
Halacha 1
There are substances which, if food is covered with them to preserve its heat,1 will raise its temperature and contribute to its being cooked as fire does2 - e.g., gefet, manure, salt, lime, sand; nor may we use grape skins, unprocessed wool,3 or grass4 [for this purpose] when they are damp, even5 when this is due to their natural moistness. These entities are referred to as substances that increase heat.
There are substances which, if food is covered with them to preserve its heat, will [accomplish that objective alone]. They will not contribute to the cooking process, but will merely prevent [the food] from cooling - e.g., grape skins, unprocessed fabrics, grass, when these are dry, garments, produce,6 pigeon feathers, thin chips from the combing of flax, carpenters' sawdust, pelts, and the shearings of wool. These entities are referred to as substances which preserve heat.7
Halacha 2
[The Torah's definition of the Sabbath] laws would allow one to cover food with substances that raise its temperature before nightfall, and thus the food would be covered and its heat preserved on the Sabbath, for it is permitted to leave food cooking on a fire on the Sabbath.
The Sages, however, enacted a decree forbidding covering food with substances that raise its temperature before nightfall,8 lest the pot boil on the Sabbath and it be necessary to uncover it until its boiling ceases. If one would then cover it again on the Sabbath, one would be covering food with a substance that increases its heat on the Sabbath, and this is forbidden.9
Accordingly, it is permitted to cover food with substances that increase its temperature beyn hash'mashot,10 since at that time most pots have already boiled, and they [have cooled, so that] they cease boiling. Since they have already ceased boiling, it is unlikely that they will boil again.
Halacha 3
Similarly, [the Torah's definition of the Sabbath] laws would allow one to cover food with substances that do not raise its temperature on the Sabbath itself. The Sages, however, enacted a decree forbidding this, lest a person cover food with a mixture of ash and coals that has sparks of fire, and stir the coals.11 [As a safeguard against this,12 the Sages] forbade covering food with any substance13 on the Sabbath, even when it will not raise the food's temperature.
Halacha 4
If one is unsure whether it is before or after nightfall,14 one may cover hot food.15 Similarly, it is permitted to cover cold food with a substance that will not raise its temperature, to prevent it from becoming colder or to remove its chill.
When hot food that was covered before the Sabbath becomes uncovered16 on the Sabbath,17 it may be covered again, since one is not increasing its temperature. It is permitted to change the covering of food on the Sabbath - e.g., one may replace clothing with pigeon feathers or replace pigeon feathers with clothing.18
Halacha 5
Should one transfer hot food or water from the vessel [in which it was cooked]19 into another vessel, it is permitted to cover the second vessel with a substance that does not raise its temperature on the Sabbath, as one is permitted to cover cold food.20 The prohibition against covering [food] on the Sabbath applies only to hot food in the vessel in which it was cooked. If it was transferred, it is permitted.21
Halacha 6
One may place one metal pot on another metal pot, an earthenware pot on another earthenware pot,22 an earthenware pot on a metal pot, and a metal pot on an earthenware pot, and one may seal [either an earthenware pot or a metal pot] closed with dough - one's intent being not that they should be heated more, but that their heat should be preserved.23
The [Sages] forbade only covering [food] with other substances on the Sabbath. It is, however, permissible to place one vessel on another vessel so that they remain hot.24 In contrast, we may not place a vessel containing a cold substance on a hot vessel on the Sabbath, for by doing so one introduces heat to it.25 It is permissible, however, to place [cold food on a hot pot] before the Sabbath commences.26 It is not considered analogous to covering food with a substance that raises its temperature.27
FOOTNOTES
1.The Rambam (following the order of the Mishnah, Shabbat, Chapters 3 and 4) continues to explain the possibilities for serving hot food on the Sabbath. In the previous chapter, he spoke about leaving food in an oven or on a range. In this chapter, he describes the possibilities of insulating food with other substances to preserve its heat. Among the other reasons for mentioning these laws in this place is that the activities mentioned must be performed before the commencement of the Sabbath.
2.The Rambam explains the rationale for this prohibition in the following halachah.
3.Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 4:1). Rashi (Shabbat 47b) offers a more inclusive interpretation.
4.The Mishnah (Shabbat 4:1) also mentions hay. The Rambam omits it, probably on the basis of the Jerusalem Talmud, which maintains that this substance will not increase a food's temperature.
5.The word "even" has raised many problems, for it implies that these substances will generate more heat when they are moistened from an outside source than when their dampness is a result of their natural moisture. Rashi (Shabbat m49a) states the converse, and this appears to be the opinion of other authorities.
Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam does not mention the word "even." Similarly, his grandson, Rav Yitzchak HaNagid, writes in a responsum that the inclusion of this word in some manuscripts of the Mishneh Torah was a scribal error.
6.Rashi (loc. cit.) explains that this refers to grains - e.g., kernels of wheat, barley, and the like. Larger produce would not be an effective insulating agent.
7.The Rambam describes the laws pertaining to these substances in Halachot three and four.
8.The Shulchan Aruch (Orach Chayim 257:1) states that if one violates this prohibition and covers food with these substances, it is forbidden to partake of the food until Saturday night. The Ramah, however, permits the food to be eaten on the Sabbath if one covered it without knowing of the prohibition.
9.In his Commentary on the Mishnah (Shabbat 4:1), the Rambam explains that covering the food with these substances does not violate the prohibition against cooking. The prohibition against cooking involves only cooking with fire and heat that results from fire (see Chapter 9, Halachah 2), but not cooking substances with other sources of heat.
The Rabbis, nevertheless, forbade such an act, because it resembles cooking. Furthermore, as a safeguard to insure that this prohibition is not violated, the Sages also forbade covering food before the commencement of the Sabbath with substances that increase its heat.
The Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b. The Ra'avad, Rashi, Tosafot, and many others follow a different version of that passage, which explains that the reason it was forbidden to cover food with these substances is a safeguard against a person covering food with a mixture of ash and coals. (See the following halachah.) This view is accepted by the Shulchan Aruch (Orach Chayim 257:1).
10.The time between sunset and the appearance of three stars. The status of this time is a question of doubt: is it considered part of the day or the night? (See Chapter 5, Halachah 4.)
The Maggid Mishneh finds this law one of the more difficult aspects of the Rambam's explanation of this halachah, for there is no other instance where the laws that apply beyn hash'mashot are more lenient than those that apply before sunset.
11.As mentioned in note 9, the Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b, while other authorities have a different version of that passage. According to those authorities, there is no comparison between these substances, which do not raise the temperature of food, and a mixture of ash and coals. Nevertheless, our Sages forbade covering food with such substances to preserve its temperature on the Sabbath, because they suspected that a person may find the food he desires to cover cold, and put it on the fire to warm.
(It must be noted that according to the Rambam's interpretation, a mixture of ash and coals is considered somewhat analogous to substances that do not raise the temperature of food. The Maggid Mishneh considers this one of the major difficulties with the Rambam's interpretation. Rav Kapach justifies the Rambam's position with a reference to Beitzah 8a, which appears to indicate that such a mixture is not hot.)
12.In his Commentary on the Mishnah (Shabbat 4:1), the Rambam notes that this explanation appears to contradict one of the principles of Rabbinic law. Our Sages taught (Shabbat 11b), אין גוזרין גזירה לגזירה, "We do not enact a decree to safeguard the observance of a decree that is itself a safeguard." The prohibition against covering the food with a mixture of ash and coals is itself a Rabbinic decree enacted lest one stir the coals. To uphold this decree, the Sages forbade covering food even with substances that will not increase its temperature.
In resolution of this difficulty, the Rambam implies that the principle mentioned above applies only when the two decrees are enacted in different times. When the two decrees are enacted simultaneously, there is no such difficulty (see Beitzah 3a). Since the Rabbis appreciated that the first element of the decree depends on the second, they enacted two safeguards at the same time.
13.In this instance, the Mishnah Berurah 257:8 states that if a person covered a food with these substances on the Sabbath, he may partake of them on the Sabbath.
14.The Rambam is using the wording of the Mishnah (Shabbat 2:7). In his Commentary on the Mishnah, he explains that this refers to the period known as beyn hash'mashot. Since the prohibition against covering food is only a safeguard for a Rabbinic prohibition, it does not apply at this time.
15.According to the Rambam, this applies regardless of whether one uses a substance that will merely preserve the food's heat or a substance that will increase its heat. According to the other authorities (whose opinion is accepted by the Shulchan Aruch (Orach Chayim 257:1), the leniency applies only to substances that merely preserve heat.
16.The use of the passive voice by the Rambam (and by the Mishnah, Shabbat 4:2, his source) should not be interpreted to mean that this leniency is granted only when the food is uncovered accidentally. On the contrary, a person may recover the food even if he intentionally uncovered it, for example, he uncovered it to serve a portion (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25).
17.If, however, the food became uncovered before the Sabbath, it is forbidden to cover it again on the Sabbath (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25).
18.I.e., regardless of whether the second covering is more or less effective than the first, it is permitted to exchange them. Note the Shulchan Aruch (Orach Chayim 257:4), which states that a more effective covering may be placed on food only when it has been thoroughly cooked. If the food is still in need of further cooking, this is forbidden.
19.The vessel in which an object is cooked is referred to as a כלי ראשון, "a primary vessel." This term is relevant to the discussion of the Sabbath laws and the laws of Kashrut.
20.Note Shulchan Aruch HaRav 257:9 and the Mishnah Berurah 257:28, which state that this leniency applies even when the food is still scalding hot. They also state that if the food has cooled totally, it may be covered so that it does not chill even when it has not been removed from the pot in which it was cooked.
21.The transfer of the food to a different pot cools it. Accordingly, the Sages did not consider it necessary to enact a decree as a safeguard to prevent a person from heating the pot in such a circumstance (Shabbat 51a).
22.Our translation is based on the commentary of the Maggid Mishneh.
23.The Mishnah Berurah 318:51 extends the scope of this leniency, stating that it applies even when one pot is covered with insulated substances to preserve its heat. The other pot may be placed on the pot and under the substances. The Shulchan Aruch HaRav 318:14, however, forbids such an act, since by doing so, a person will be insulating food on the Sabbath and that is forbidden.
24.Note the Shulchan Aruch (loc. cit.:7-8), which questions whether this leniency applies when the lower pot is cooking on a fire or not. One opinion maintains that if the food in the upper pot has been thoroughly cooked, there is no prohibition in placing it on a pot that is cooking on the fire. Since only a Rabbinic prohibition is involved and this does not resemble the normal manner of cooking, there is no reason for stringency. Another opinion maintains that placing food on such a pot is like placing it on the fire itself and is forbidden. The Shulchan Aruch favors the more lenient opinion, as do the later authorities.
25.The Shulchan Aruch (loc cit.:6) explains when this prohibition applies: If the food can become hot enough to scald a child's hand, it may not be left on the other vessel.
26.See the Beit Yosef (loc. cit. 258) which explains that one is not permitted to leave food that is covered with insulating materials on a fire even if this is done before the Sabbath.
27.The Shulchan Aruch (loc. cit. 257:8) which differentiates between this law and the other laws mentioned in this chapter, explaining that the prohibition against covering food with substances that insulate it and preserve its temperature applies only when the substances cover the food entirely without leaving a portion of the food exposed.
Shabbos - Chapter Five
Halacha 1
The kindling of a Sabbath lamp1 is not a matter left to our volition - i.e., [it is not a matter about which,] if one desires, one may kindle it, but if one does not desire, one need not. Nor is it a mitzvah that we are not obligated to pursue2 - e.g., making an eruv for a courtyard or washing one's hands before eating. Instead, it is an obligation.3
Both men and women are obligated to have a lamp lit in their homes on the Sabbath.4 Even if a person does not have food to eat, he should beg from door to door and purchase oil to kindle a lamp,5 for this is included in [the mitzvah of] delighting in the Sabbath.6
One is obligated to recite a blessing before kindling7 [the Sabbath lamp], as one does before fulfilling any of the obligations incumbent upon us by virtue of Rabbinic decree.8 [The blessing is:] Blessed are You, God, our Lord who has sanctified us with His commandments and commanded us to light the Sabbath lamp.
Halacha 2
It is permissible to make use of [the light of] a Sabbath lamp,9 provided that the matter does not require careful scrutiny.10 If, however, a matter requires one to look precisely, it is forbidden to use the Sabbath lamp to inspect it, lest one tilt [the lamp].11
Halacha 3
The person who lights the Sabbath lamp should light it while it is still day, before sunset.12
Women have a greater obligation in this regard than men,13 for they are normally at home and are involved in the household tasks. Nevertheless, a man should alert them concerning this matter and check that they have done so. He should tell14 the members of his household on the Sabbath eve before nightfall, "Kindle the lamp."
If there is a question whether night has fallen and the Sabbath has commenced or whether the Sabbath has not commenced,15 the lamp should not be kindled.
Halacha 4
The time from sunset until the appearance of three middle-sized stars is universally referred to as beyn hash'mashot.16 There is a doubt whether this time is considered as part of the day or as part of the night. [Accordingly,] it is accepted to rule stringently concerning [this time] in all places.17 Therefore, one should not kindle [a lamp at this time]. A person who performs a [forbidden] labor beyn hash'mashot [both] on the Sabbath eve and on Saturday night is required to bring a sin offering.18
The stars mentioned are not large stars that can be seen during the day or small stars that are seen only at night, but of moderate size. When such three medium-sized stars are seen, it is surely night.
Halacha 5
The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees,19 and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton,20 and the like.
The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].
Halacha 6
[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden.21 If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.22
Halacha 7
One may place a grain of salt23 or a bean24 at the opening of a lamp on Friday so that it will burn [better] on the Sabbath.
All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.25
Halacha 8
The fuel26 used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten]27 beeswax, gourd oil,28 [fat from a] sheep's tail, or tallow.
Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest29 the light of the candle be dim and one tilt it in order to carry out an activity by its light.
Halacha 9
One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them.30 [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].31
Halacha 10
We may not use pine sap32 as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp.
Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume].33 Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.
Halacha 11
At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like.34 It is forbidden to use only those which were explicitly mentioned by our Sages.
Halacha 12
A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in.35 Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil.36 [These were both forbidden as] a decree lest one remove the oil in the vessel37 which has not become repugnant in the lamp.38
It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container].39 [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor].40
[In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].41
Halacha 13
We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container.42 If, however, one placed it there before the commencement of the Sabbath, it is permitted.43
One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.44
Halacha 14
A person may not45 check his garments for lice46 by the light of a lamp47 or read by the light of a lamp. [This applies] even if the lamp was two storeys high.48 Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.49
If, however, two people are reading a single subject,50 they are permitted to read before a lamp, since one will remind the other if he forgets.51 This is not allowed when [they are concerned] with two [separate] subjects,52 for each one will be occupied with his subject.53
Halacha 15
Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them.54 The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.
Halacha 16
One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp.
For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light.55
In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed56 to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.
Halacha 17
When a lamp is burning behind a door,57 it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it.58 Instead, one should open and close the door carefully.
It is forbidden to open59 a door opposite a fire on the Sabbath60 so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind.61 A Sabbath lamp may be placed62 on a tree that is attached to the ground; there is no need for anxiety.63
Halacha 18
Six shofar blasts64 should be sounded in every Jewish city and town65 on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.
Halacha 19
When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time.66 The stores may still remain open with their shutters in place.
When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials,67 and light candles.68
One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven,69 sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.
Halacha 20
The first teki'ah should be sounded at [plag] haminchah70 and the third [teki'ah] close to sunset.71 Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.72
Halacha 21
When Yom Kippur falls on Friday,73 the shofar is not sounded.74 [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited.75
When a festival falls on Friday, the shofar should be sounded76 and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited,77 but the shofar should not be sounded.
FOOTNOTES
1.Although the Rambam discusses the mitzvah of delighting in the Sabbath in Chapter 30, he mentions the kindling of the Sabbath lights in a separate chapter, for they require extensive discussion. He also positions this chapter relatively early in this set of Halachot, for the Sabbath candles are kindled before the Sabbath and bring the Sabbath into our homes. This also follows the pattern of the Mishnah which discusses the kindling of the Sabbath lamps in the first two chapters of the tractate.
2.See Hilchot Berachot 11:2; the Rambam differentiates between mitzvot that are obligations that a person must endeavor to fulfill, mentioning tefillin which is a daily obligation and sukkah and lulav which are obligations that are incumbent on us at a certain time each year, and mitzvot "that are not obligations, but resemble voluntary activities."
In the latter category, he includes mitzvot that we are obligated to fulfill only when we put ourselves in a situation that require it - e.g., the mitzvah of mezuzah. A person is not required to live in a house that requires a mezuzah. If, however, he chooses to do so, he must fulfill that mitzvah.
Similarly, with regard to the mitzvot mentioned by Rambam in this halachah: There is no necessity to eat bread or other foods that require washing our hands, nor is it necessary to carry in a courtyard (or perform any of the other activities that require an eruv).
(Kinat Eliyahu comments that the Rambam chose the washing of the hands and eruv as examples in this halachah, because they - like the kindling of the Sabbath candles - are Rabbinic commandments.
See also Hilchot Sh'vitat Asor 3:10 which mentions another dimension of the obligatory nature of this mitzvah.)
3.Note the Maggid Mesharim, which states that there is another dimension to lighting Sabbath candles. The Karaites did not accept the Oral Law including the Sages' explanation that one could leave a light burning on the Sabbath and by kindling Sabbath lights, one made a statement countering their doctrine. Since the Rambam also strove against these heretics, one may assume that part of his emphasis on the obligatory nature of this mitzvah is directed toward them.
4.See Halachah 3.
5.In Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to the Sabbath lights. Indeed, as the Rambam explains in the conclusion of Hilchot Chanukah, the Sabbath lights receives priority over the recitation of Kiddush. See also Megillah 27b which mentions selling or pawning one's clothes to perform a mitzvah.
6.See Chapter 30, Halachah 5, which explains that kindling a Sabbath lamp is an expression of honor for the Sabbath. See also the conclusion of Hilchot Chanukah which explains that the Sabbath lamps bring about peace in the home, safeguarding the inhabitants from "stumbling over wood and stones."
7.Significantly, this blessing is not mentioned in the Talmud and even in Rav Sa'adiah Gaon's time was not a universally accepted practice. In the Rambam's time, however, it had been adopted already throughout the international Jewish community.
8.See the Introduction to Sefer HaMitzvot (General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot that they ordained is fulfilling His command.
9.In contrast to the Chanukah candles, whose light we may not use (Hilchot Chanukah 4:6,8), we are permitted to use the light of the Sabbath candles. Indeed, Shabbat 23b associates the Sabbath candles with peace in the home, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.
10.See Halachot 14-16.
11.Were one to tilt the lamp for it to burn brighter, one would be liable for the forbidden labor of kindling a fire.
12.The Kessef Mishneh notes that the Rambam does not mention the obligation to add from the weekday to the Sabbath. Note the Maggid Mishneh (Hilchot Sh'vitat Asor, ch. 1) which states that although the Rambam maintains that we are obligated to make such an addition on Yom Kippur, he does not require such an addition to be made on the Sabbath. The wording of the Shulchan Aruch (Orach Chayim 261:2) indicates that it does not consider the obligation to much such an addition on the Sabbath as an absolute requirement. Nevertheless, the later Ashkenazic authorities consider it as such.
The Shulchan Aruch (loc. cit.:3) also mentions that it is customary to light candles before sunset when the sun is seen in the treetops.
13.Bereshit Rabbah, ch. 17, associates the woman's responsibility to light the Sabbath lamp with the fact that, through the sin of the Tree of Knowledge, Chavah, the first woman, extinguished the light of the world. Shabbat 32a associates the lighting of the Sabbath candles with the woman's responsibility to insure the shining of (Proverbs 20:27) "the lamp of G-d, the soul of man."
14.Shabbat 34a emphasizes that this statement should be made gently. The Rambam does not mention this point explicitly, for in Hilchot Ishut 15:19, when he describes the nature of the husband and wife relationship, he stresses how a husband must relate to his wife with tender care at all times.
15.In his Commentary on the Mishnah (Shabbat 2:6), the Rambam interprets this as referring to beyn hash'mashot as described in the following halachah.
16.There are three basic positions regarding the duration of beyn hash'mashot. Shabbat 34b relates that it refers to the time that it takes one to walk 3/4 of a mil after sunset. The other two positions are found in Pesachim 94a. One defines beyn hash'mashot as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different opinions concerning the duration of the time it takes to walk a mil. The Rambam, Commentary on the Mishnah (Pesachim 3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh, is that it takes 18 minutes to walk this distance.
The Rambam as well as many other Rishonim base their determination of beyn hash'mashot on Shabbat 34b. Thus in practice, the appearance of the stars is determined as 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and Shulchan Aruch HaRav maintain that this is the duration of beyn hash'mashot. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the equinox. Generally, people wait up to 36 minutes after sunset on Saturday night in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Responsum 24), mentions only the position of the Vilna Gaon and Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other.
17.I.e., we are prohibited against performing forbidden labors during this time on both Friday and Saturday nights.
18.Had the person performed a forbidden labor during beyn hash'mashot on either Friday or Saturday, he would not be liable for a sin offering, since we are unsure whether beyn hash'mashot is day or night. If, however, he performed a forbidden labor at the same time beyn hash'mashot on both Friday and Saturday, he is surely liable, for at one of the two times, he performed a forbidden labor on the Sabbath day (Shabbat 35b).
19.The definition of the last five substances is dependent on the Rambam's interpretation of the mishnah, Shabbat 2:1. See his Commentary on the Mishnah.
20.Although Rashi, Shabbat 27b, excludes cotton, the Rambam's view is accepted by most authorities including the Shulchan Aruch (Orach Chayim 264:1).
Note the gloss of the Ramah (loc. cit.) which states that if a person used any of these substances for a wick he is forbidden to benefit from the light, lest he tilt it to cause it to burn brighter. He does, however, also mention the possibility of leniency in certain instances.
21.Rabbenu Asher in his gloss to Shabbat 21a explains that this was prohibited lest this leniency cause one to think that one may light a Shabbos lamp with the forbidden substances alone at a later date.
22.Shabbat 21a relates that in Rabban Gamliel's household a wick was wound around a portion of a nut shell.
23.Rashi, Shabbat 67b, explains that this makes the oil burn brighter.
24.The Tosefta, Shabbat 2:6, explains that this will cause the wick to burn slower.
25.These substances were prohibited to be used as wicks lest one tilt the candle to produce a better light. When they are being used in a larger fire, the quantity of fuel will produce a steady light and there is no reason to suspect that one might tilt the fire. See Chapter 3, Halachah 19.
26.We have used a non-literal translation for the Hebrew שמן, which literally means "oil," since some of the substances mentioned in this halachah are not oils.
27.The word "molten" was added in both these instances on the basis of Shabbat 20b which notes that candles made of beeswax are acceptable. Rabbenu Asher states that the same principle applies regarding tar. The prohibition against using them applies only when they are molten and used as fuel for a lamp in the place of oil.
28.In his Commentary on the Mishnah (Shabbat 2:1, based on one of the opinion's in Shabbat 21a), the Rambam identifies kik oil with the kikayon plant mentioned in the Book of Yonah.
29.Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam mentions a different reason, lest one be dissatisfied with the light and leave the room where it is burning.
30.Shabbat 21a explains that these two fuels are fit to use for a Sabbath light when they are in a liquid state. Nevertheless, the Sages forbid their use lest one use them as fuel when they were solid. Accordingly, when another fuel is mixed together with them, there is no necessity for a further safeguard.
Rav Kapach explains the reason for the Sages' decree as follows: Although tallow and fish entrails are acceptable as fuels when they are in a liquid state, the possibility exists that they will harden as the lamp is burning. Hence, it is prohibited to use them alone. In contrast, when other fuels are mixed with these substances, they prevent them from hardening and therefore, such a mixture may be used for the Sabbath lights.
31.The Rambam implies that even when these fuels are mixed with acceptable fuels they do not burn well. In contrast, Rashi, Shabbat 21a explains that when they were mixed with other fuels, they would burn well, the Sages, however, forbid the use of such mixtures, lest one use the unacceptable fuels alone.
32.Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 2:2). A similar interpretation is attributed to Rav Sa'adiah Gaon.
33.Removing fuel from a lamp is forbidden, for by doing, one causes the lamp to be extinguished sooner. This is included in the forbidden labor of extinguishing [Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Shabbat 2:2,4); see also Shulchan Aruch, Orach Chayim 264:3 and Beitzah 22a].
[Significantly, as Rav Kapach comments in his notes, the Rambam changed his mind concerning this matter several times (and thus there is a discrepancy between his version and the ordinary printed text of this work.]
34.The Mishnah (Shabbat 2:2) relates that Rabbi Tarfon stated that olive oil is the only fuel acceptable for use in the Sabbath lamp. The Talmud (Shabbat 26a) relates that Rabbi Yochanan ben Nuri protested this statement, "What shall the Babylonians do, for they have only sesame oil? What shall the Medians do, for they have nothing but nut oil? What shall the Alexandrians do, for they have nothing but radish oil?"
The Sages accepted Rabbi Yochanan ben Nuri's view and accepted the possibility of using other oils. It is not merely after the fact that they are acceptable, but ab initio, they may be used. Nevertheless, the Shulchan Aruch (Orach Chayim 264:6) states that it is most desirable to use olive oil for this purpose.
35.Lamps would be constructed in the following manner to prevent the flame from consuming a large quantity of oil. The wick would be placed inside a shallow dish that contained a minimal amount of oil. A container would be placed above the dish from which oil would flow into the dish (Shabbat 2:4). The Sages forbade using such a lamp on the Sabbath, even if the oil was placed in it before nightfall.
36.This instance is also mentioned in the Mishnah (Shabbat 2:4). The Talmud (Shabbat 29a) explains why it is necessary to cite both instances.
37.As mentioned in the notes to Halachah 10, removing oil designated to be used for a lamp from the lamp is forbidden and is considered equivalent to the forbidden labor of extinguishing a flame.
38.Were the oil to be in the lamp itself, there would be no worry that one would use it, the smut from the wick would cause it to become repugnant. Since, however, it is in a container separate from the lamp, there is the need for a Rabbinic decree.
39.In these instances, there is no connection between using the oil and the forbidden labor of extinguishing a flame. Nevertheless, doing so is forbidden, because of the prohibition of muktzeh.
40.As will be explained in Chapters 24-26, the Sages forbade the handling of certain objects on the Sabbath because they were muktzeh, designated not to be used on the Sabbath. Among the categories of muktzeh are objects that are involved with a forbidden labor at the commencement of the Sabbath.
41.The fact that the container is attached to the lamp will cause a person to remember the prohibition and refrain from taking oil from it on the Sabbath [Shulchan Aruch (Orach Chayim 265:1)].
42.In Chapter 25, Halachah 23, the Rambam explains the reason for this prohibition. Nullifying the potential to use a utensil is tantamount to breaking it and is, hence, forbidden on the Sabbath.
In this instance, it would no longer be permitted to use the container placed under the lamp for the following reason: As explained in Chapter 25, Halachah 17, when an article that is not forbidden to be moved is used as a container for an article that is forbidden, the container becomes forbidden. Accordingly, since the oil is muktzeh as explained in the previous halachah, it causes the container used to collect it to become forbidden as well. (See the Rambam's Commentary on the Mishnah, Shabbat 3:6.)
43.If the container was placed there on Friday, the activity that causes the container to be forbidden is not being carried out on the Sabbath itself. Hence, there is no reason for it to be prohibited. It must be emphasized that the oil that collects in the lamp on the Sabbath may not be moved and this in turn causes the moving of the container to become likewise prohibited (Shulchan Aruch, Orach Chayim 265:3, Mishneh Berurah 265:10).
44.In his Commentary on the Mishnah (loc. cit., Rav Kapach's version), the Rambam writes that by placing the water there, it is considered as if he extinguished the fire with his hands. Although this activity is performed before the Sabbath, the Rabbis forbade it. Unlike the activities mentioned at the beginning of Chapter 3, they considered that in this instance, if a person was allowed to place a dish with water under the lamp before the Sabbath, he might do so on the Sabbath as well. See also Chapter 12, Halachah 4, and notes.
45.In this and the following halachot, the Rambam elaborates on the principle he stated in Halachah 2, that activities that require careful discernment cannot be performed by the light of a lamp on the Sabbath, lest one tilt the lamp so that the light shines brighter.
46.Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 1:3). The Ramah (Orach Chayim 275:1) interprets the phrase to mean "remove lice from his garments."
47.This refers to an oil or kerosene lamp. There is a debate among the halachic authorities (see Shulchan Aruch, Orach Chayim 275:1 and commentaries) if it also applies to wax candles. Today, most authorities do not forbid using the lights of the paraffin candles common today for such activities. Needless to say, there is no prohibition with regard to electric lights.
48.The Shulchan Aruch (loc. cit.) states that this prohibition applies even when the lamp is fixed in the wall.
49.The Rambam's intent is that the Sages enforced this decree universally even in situations where it is impossible that the person would tilt the lamp so that a person would never be motivated to do so.
50.The Ramah (loc. cit.) states that this leniency does not apply when the two people are studying from two separate texts even when they are studying a single subject.
51.The Shulchan Aruch (loc. cit.:3) states that if a person has someone else watch him, he is permitted to read by the light of a lamp.
52.Furthermore, when two people are studying separate subjects, they are forbidden to use a lamp even when they are studying from a single text (Shulchan Aruch HaRav 275:3).
53.And will not pay attention to the activities of the other.
54.The Rambam appears to limit this leniency only to a situation where the teacher is actually present and is watching his students' conduct. The Rashba, by contrast, states that a child may read by a light even when his teacher is not in the room, for he is constantly worried that he may enter. The Shulchan Aruch (Orach Chayim 275:6) appears to accept this view.
55.This halachah is based on the Rambam's interpretation of Shabbat 12b. The Ra'avad, Rashi, and others interpret that passage differently. The Rambam's perspective is followed by the Shulchan Orach (Orach Chayim 275:12), while the Ramah mentions that of Rashi.
56.I.e., although the attendant need not be prevented from checking the utensils by the light of the lamp if he does so on his own accord, if he asks whether it is proper to use the light of the lamp, he should be counseled against doing so.
57.Commenting on Shabbat 120b, Rabbenu Chanan'el interprets this as referring to a lamp fixed on the wall behind the door. Tosafot, by contrast, interprets this as referring to a lamp affixed on the door itself. Seemingly, the Rambam follows Rabbenu Chanan'el's view. The Shulchan Aruch (Orach Chayim 277:1) mentions both opinions.
58.Shabbat (loc. cit.) explains that although one has no intention of extinguishing the flame (and thus one would not be held liable, as explained in Chapter 1, Halachah 5), in this instance, unless one opens the door carefully, there is a certainty that the light would be extinguished. Therefore, on the basis of Chapter 1, Halachah 6, opening the door in one's ordinary manner is forbidden.
59.One may, however, close a door in such a situation (Shulchan Aruch, Orach Chayim 277:2).
60.The Merkevat HaMishneh notes that the Rambam mentions the Sabbath in this clause and not in the first clause. The laws in the first clause also apply on the festivals, while the laws in the second clause apply only on the Sabbath.
61.Shabbat (loc. cit.) explains that this was a Rabbinic decree enacted lest one open a door when a strong wind is blowing.
62.Needless to say, the lamp must be placed there on Friday; on the Sabbath itself a lamp may not be moved.
63.This represents a contrast to the laws of the festivals. As mentioned in Hilchot Sh'vitat Yom Tov 4:5, it is forbidden to make use of a tree on a festival, but it is permissible to move a lamp. Therefore, it is forbidden to place a lamp in a tree, lest one make use of the tree. Since moving a lamp on the Sabbath is forbidden, there is no need to worry that one will make use of the tree.
64.As obvious from the following halachah, the Rambam is referring to three series of blasts in which a teki'ah - a single long blast - a teru'ah - a series of short staccato blasts - and a final teki'ah were sounded. (See also Rashi, Shabbat 35b.)
65.When mentioning this law, the Shulchan Aruch (Orach Chayim 256:1) states that it applies "when Israel dwelled in its land." The Ramah, however, suggests that when possible announcements should be made in Jewish communities of the diaspora to inform the people of the advent of the Sabbath. (Note the Or Sameach, who brings support for this practice from Avodah Zarah 70a.) Accordingly, it is customary for a Sabbath alarm to be sounded in many communities.
66.Rashi, Shabbat 35b, states that this practice was adopted lest the workers in the outlying areas be suspected of continuing their activities past the desired time.
67.As explained in Chapter 4.
68.As mentioned, it is customary at present to light candles 18 minutes before sunset.
69.The commentaries, beginning with the Maggid Mishneh, note a difficulty with the Rambam's statements, since his wording appears to indicate that, ab initio, it is acceptable to stick dough on the side of the oven to bake at this time, even though it will have to be pealed off on the Sabbath itself. As mentioned in Chapter 20, Halachah 1, peeling bread off an oven wall does not constitute a forbidden labor. It is, however, forbidden on the Sabbath on the basis of a Rabbinic prohibition. Note the resolutions offered to this difficulty in Chapter 3, Halachah 18.
(Significantly, the Hagahot Maimoniot and others interpret this as an indication that the Rambam allows forbidden labors to be performed after candle-lighting.)
It must be noted that Rav Kapach offers a different interpretation of the Rambam's words. He explains that the Rambam is not saying that one should actually roast a fish or bake dough. Instead, he is merely giving a measure of time.
70.One hour and fifteen minutes before sunset. This refers to sha'ot zemaniot, i.e., the term "hour" refers to one twelfth of the daytime period.
71.Eighteen minutes earlier.
72.This law is derived from the concluding Mishnah of the first chapter of Chulin. As the Maggid Mishneh mentions, not all authorities agree that the shofar was sounded on Saturday night. Moreover, even with regard to the Rambam's intent, the commentaries are not in universal agreement. The Or Sameach, basing his statements on the Rambam's Commentary on the Mishnah (Chulin, loc. cit.), explains that the shofar was sounded only in the Temple and not in the Jewish community at large.
The Halichot Olam, by contrast, basing his statements on Hilchot Klei HaMikdash 7:5, maintains that the shofar was sounded at this time only in the community at large and not in the Temple.
73.According to the fixed calendar employed at present, Yom Kippur cannot fall on Friday or on Sunday. Nevertheless, when the calendar was established according to the testimony of witnesses, it was possible for the holiday to be celebrated on either of these days.
[In this context, note the Rambam's Commentary on the Mishnah, Menachot 11:7, which emphasizes the potential for such a possibility, negating the opinion of prominent sages (apparently Rav Sa'adiah Gaon and Rabbenu Chanan'el), who maintained that the oral tradition prohibits Yom Kippur's being celebrated on either of these days (Rav Kapach).]
74.For it is forbidden to sound a shofar on the Sabbath or on Yom Kippur.
75.Havdalah is recited to mark the transition from holiness to the mundane, and this is not relevant on such an occasion (Rambam's Commentary on the Mishnah, Chulin, loc. cit.).
This applies not only to the recitation of havdalah over a cup of wine, but also the mention of havdalah in our Yom Kippur prayers.
76.This applies only in the Temple. Elsewhere, the shofar is not sounded on festivals.
77.For the festivals reflect a lower level of holiness than the Sabbath. Havdalah is recited both in our festival prayers and in our recitation of Kiddush.
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Hayom Yom:
Wednesday, 1 Shevat, 5775 • 21 January 2015
"Today's Day"
Torah lessons: Chumash: Va'eira, Chamishi with Rashi.
Tehillim: 1-9.
Tanya: In the category of (p. 63)...more than his wont. (p. 63).
The daily recital of Tehillim after davening1 applies equally to Chabad chassidic shuls and to those who follow the Ashkenazic or Polish nusach2 - may G-d be with them.3 On account of ahavat Yisrael, love of our fellow...and especially in view of the importance and inner purpose of saying Tehillim with a minyan, which literally affects all of Israel, materially in "children, life and sustenance," and spiritually ...we must endeavor with every means possible that it become an established practice in every shul of every nusach.
FOOTNOTES
1. See "Saying Tehillim," Kehot.
2. See Introduction to the Siddur, Kehot.
3. Yeshayahu 38:16.
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Daily Thought:
Dark Paths
He could have placed streetlamps along all the pathways of wisdom,
but then there would be no journey.
Who would discover the secret passages, the hidden treasures, if all of us took the king’s highway?[Likutei Sichot vol. 16, pg. 365, and in many other talks on the difference between the Babylonian and Jerusalem Talmuds.]
____________________________
Torah lessons: Chumash: Va'eira, Chamishi with Rashi.
Tehillim: 1-9.
Tanya: In the category of (p. 63)...more than his wont. (p. 63).
The daily recital of Tehillim after davening1 applies equally to Chabad chassidic shuls and to those who follow the Ashkenazic or Polish nusach2 - may G-d be with them.3 On account of ahavat Yisrael, love of our fellow...and especially in view of the importance and inner purpose of saying Tehillim with a minyan, which literally affects all of Israel, materially in "children, life and sustenance," and spiritually ...we must endeavor with every means possible that it become an established practice in every shul of every nusach.
FOOTNOTES
1. See "Saying Tehillim," Kehot.
2. See Introduction to the Siddur, Kehot.
3. Yeshayahu 38:16.
____________________________
Daily Thought:
Dark Paths
He could have placed streetlamps along all the pathways of wisdom,
but then there would be no journey.
Who would discover the secret passages, the hidden treasures, if all of us took the king’s highway?[Likutei Sichot vol. 16, pg. 365, and in many other talks on the difference between the Babylonian and Jerusalem Talmuds.]
____________________________
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