Today's Laws & Customs:
• Today's 'Nasi': Benjamin
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by the nasi of the tribe of Benjamin, Avidan ben Gidoni, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Seven Day Feast Begun (366 BCE)
Following his 180 day feast for all his international subjects, which ended a day earlier, King Achashverosh began a seven-day feast for his subjects living in Shushan, his capital. This feast ended with the death of his queen, Vashti.
Link: Esther ch. 1
Daily Quote:
He who lifts his hand against his fellow, even if he did not strike him, is called wicked[Talmud, Sanhedrin 58b]
Daily Study:
Chitas and Rambam for today:
Chumash: Shemini, 1st Portion Leviticus 9:1-9:16 with Rashi
• Chapter 9
1And it was on the eighth day, that Moses summoned Aaron and his sons and the elders of Israel. אוַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל:
And it was on the eighth day: of the investitures. It was the first of the month of Nissan, the very day on which the Mishkan was erected. And [this day] took ten “crowns” [of distinction], which are enumerated in Seder Olam 7. — [Torath Kohanim 9:1] ויהי ביום השמיני: שמיני למלואים, הוא ראש חודש ניסן, שהוקם המשכן בו ביום ונטל עשר עטרות השנויות בסדר עולם (פרק ז):
[called…] the elders of Israel: to inform them that it was by the express command of God that Aaron was entering into the Kehunah Gedolah , so that they should not say that he entered of his own accord. ולזקני ישראל: להשמיעם שעל פי הדבור אהרן נכנס ומשמש בכהונה גדולה, ולא יאמרו מאליו נכנס:
2And he said to Aaron, "Take for yourself a bull calf as a sin offering, and a ram as a burnt offering, [both] unblemished, and bring [them] near before the Lord. בוַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה תְּמִימִם וְהַקְרֵב לִפְנֵי יְהֹוָה:
Take for yourself a bull-calf: [This was] to inform [Aaron] that the Holy One, Blessed is He, had granted him atonement through this calf for the incident involving the [golden] calf, which he had made. — [see Tanchuma 10] קח לך עגל: להודיע שמכפר לו הקב"ה ע"י עגל זה על מעשה העגל שעשה:
3And to the children of Israel, you shall speak, saying, 'Take a he goat as a sin offering; and a calf and a lamb, [both] in their first year and [both] unblemished, as a burnt offering, גוְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ שְׂעִיר עִזִּים לְחַטָּאת וְעֵגֶל וָכֶבֶשׂ בְּנֵי שָׁנָה תְּמִימִם לְעֹלָה:
4and an ox and a ram as peace offerings, to slaughter before the Lord, and a meal offering mixed with oil, for today the Lord is appearing to you.' " דוְשׁוֹר וָאַיִל לִשְׁלָמִים לִזְבֹּחַ לִפְנֵי יְהֹוָה וּמִנְחָה בְּלוּלָה בַשָּׁמֶן כִּי הַיּוֹם יְהֹוָה נִרְאָה אֲלֵיכֶם:
for today the Lord is appearing to you: to make His Shechinah rest in the work of your hands [i.e., the work of the Mishkan], and for this reason, these sacrifices are obligatory for this day. כי היום ה' נראה אליכם: להשרות שכינתו במעשה ידיכם לכך קרבנות הללו באין חובה ליום זה:
5And they took what Moses had commanded, to the front of the Tent of Meeting, and the entire community approached and stood before the Lord. הוַיִּקְחוּ אֵת אֲשֶׁר צִוָּה משֶׁה אֶל פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהֹוָה:
6And Moses said, "This is the thing the Lord has commanded; do [it], and the glory of the Lord will appear to you." ווַיֹּאמֶר משֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד יְהֹוָה:
7And Moses said to Aaron, "Approach the altar and perform your sin offering and your burnt offering, atoning for yourself and for the people, and perform the people's sacrifice, atoning for them, as the Lord has commanded. זוַיֹּאמֶר משֶׁה אֶל אַהֲרֹן קְרַב אֶל הַמִּזְבֵּחַ וַעֲשֵׂה אֶת חַטָּאתְךָ וְאֶת עֹלָתֶךָ וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם וַעֲשֵׂה אֶת קָרְבַּן הָעָם וְכַפֵּר בַּעֲדָם כַּאֲשֶׁר צִוָּה יְהֹוָה:
Approach the altar: [Moses had to order Aaron to do so,] because Aaron was bashful and afraid to approach [the altar]. So Moses said to him: “Why are you ashamed? For this [function] you have been chosen!” - [Torath Kohanim 9:7] קרב אל המזבח: שהיה אהרן בוש וירא לגשת. אמר לו משה למה אתה בוש, לכך נבחרת:
your sin offering: The bull-calf. את חטאתך: עגל בן בקר:
and your burnt offering: The ram. ואת עלתך: איל:
the people’s offering: The he-goat, the calf, and the lamb. Wherever the [unqualified] term עֵגֶל (calf) is stated [in Scripture], it denotes one in the first year. This [rule] is derived from this passage. [The term פַּר denotes one in the third year, עֵגֶל בֶּןבָּקָר one in the second year, and עֵגֶל one in the first year.]- [Torath Kohanim 4:208] קרבן העם: שעיר עזים ועגל וכבש. כל מקום שנאמר עגל, בן שנה הוא, ומכאן אתה למד:
8So Aaron approached the altar and slaughtered his sin offering calf. חוַיִּקְרַב אַהֲרֹן אֶל הַמִּזְבֵּחַ וַיִּשְׁחַט אֶת עֵגֶל הַחַטָּאת אֲשֶׁר לוֹ:
9And Aaron's sons brought forward the blood to him, and he dipped his finger into the blood, placing [some] on the horns of the altar, and he poured the blood at the base of the altar. טוַיַּקְרִבוּ בְּנֵי אַהֲרֹן אֶת הַדָּם אֵלָיו וַיִּטְבֹּל אֶצְבָּעוֹ בַּדָּם וַיִּתֵּן עַל קַרְנוֹת הַמִּזְבֵּחַ וְאֶת הַדָּם יָצַק אֶל יְסוֹד הַמִּזְבֵּחַ:
10And the fat, the kidneys, and the diaphragm with the liver from the sin offering, he caused to [go up in] smoke on the altar, as the Lord had commanded Moses. יוְאֶת הַחֵלֶב וְאֶת הַכְּלָיֹת וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד מִן הַחַטָּאת הִקְטִיר הַמִּזְבֵּחָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
11And he burned the flesh and the hide in fire, outside the camp. יאוְאֶת הַבָּשָׂר וְאֶת הָעוֹר שָׂרַף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה:
the flesh and the hide: We do not find [in Scripture] an outside sin-offering [i.e., one whose blood is sprinkled on the outside altar] to be burned, with the exceptions of this [instance] and [the sin-offerings] of the investitures. And all these [exceptions] were [burnt] at the express command [of God]. ואת הבשר ואת העור וגו': לא מצינו חטאת חיצונה נשרפת אלא זו ושל מלואים, וכולן על פי הדבור:
12And he slaughtered the burnt offering. And Aaron's sons presented the blood to him, and he dashed it on the altar, around. יבוַיִּשְׁחַט אֶת הָעֹלָה וַיַּמְצִאוּ בְּנֵי אַהֲרֹן אֵלָיו אֶת הַדָּם וַיִּזְרְקֵהוּ עַל הַמִּזְבֵּחַ סָבִיב:
presented: Heb. וַיַּמְצִיאוּ. [This term] denotes “presentation” and “preparation.” וימצאו: לשון הושטה והזמנה:
13And they presented the burnt offering to him in its [prescribed] pieces, along with the head. And he caused [them] to [go up in] smoke on the altar. יגוְאֶת הָעֹלָה הִמְצִיאוּ אֵלָיו לִנְתָחֶיהָ וְאֶת הָרֹאשׁ וַיַּקְטֵר עַל הַמִּזְבֵּחַ:
14And he washed the innards and the legs, and he caused [them] to [go up in] smoke on the altar, along with the burnt offering. ידוַיִּרְחַץ אֶת הַקֶּרֶב וְאֶת הַכְּרָעָיִם וַיַּקְטֵר עַל הָעֹלָה הַמִּזְבֵּחָה:
15And he brought forward the people's sacrifice; he took the people's sin offering goat, slaughtered it, and made it a sin offering, like the first one. טווַיַּקְרֵב אֵת קָרְבַּן הָעָם וַיִּקַּח אֶת שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וַיִּשְׁחָטֵהוּ וַיְחַטְּאֵהוּ כָּרִאשׁוֹן:
and made it a sin-offering: Heb. וַיְחַטְּאֵהוּ. He sacrificed it according to the law of the sin-offering (חַטָּאת). ויחטאהו: עשהו כמשפט חטאת:
like the first one: like his own calf. כראשון: כעגל שלו:
16And he brought forward the burnt offering and prepared it according to the law. טזוַיַּקְרֵב אֶת הָעֹלָה וַיַּעֲשֶׂהָ כַּמִּשְׁפָּט:
and prepared it according to the law: which is specified regarding a voluntary burnt-offering in [Parashath] Vayikra (1: 117) - [Beitzah 20a] ויעשה כמשפט: המפורש בעולת נדבה בויקרא (פרק א):
Daily Tehillim: Psalms Chapters 49 - 54
• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Likutei Amarim, middle of Chapter 39• Lessons in Tanya
• Sunday, Nissan 9, 5775 · March 29, 2015
• Daily Tanya• Likutei Amarim, middle of Chapter 39
Having explained that Beriah is the abode of souls that served G‑d with intellectual love and fear, and Yetzirah — of souls that served Him with natural love and fear, the Alter Rebbe will now discuss the divine service of those souls whose abode is the World of Atzilut. The quality of their divine service, he explains, surpasses even that of intellectual love and fear. This is the level of those tzaddikim who become veritable “chariots” for G‑d: they have no will save His Will, and their every act testifies to their utter self-nullification before Him.
ועולם האצילות, שהוא למעלה מהשכל וההשגה וההבנה לשכל נברא
The World of Atzilut is beyond the intelligence, grasp and understanding of a created being’s intellect. Even a spiritual being in the World of Beriah is after all a created being, and Atzilut is beyond its grasp as well.
כי חכמתו ובינתו ודעתו של אין סוף ברוך הוא מיוחדות שם בו בתכלית היחוד
For the Chochmah, Binah and Daat of the Ein Sof are united with Him there (inAtzilut) in perfect unity,
ביחוד עצום ונפלא, ביתר שאת ויתר עז לאין קץ מבעולם הבריאה
in a profound and wonderful unity infinitely superior to that [unity] found inBeriah.
כי שם ירדו להאיר בבחינת צמצום
For there they descended to illuminate [only] to a restricted (“contracted”)degree. The ChaBaD of Atzilut (referred to here as “ChaBaD of Ein Sof”) radiate in Beriahonly after their light is “contracted”,
כדי שיוכלו שכלים נבראים לקבל מהן חב״ד, לידע את ה׳ ולהבין ולהשיג איזו השגה באור אין סוף ברוך הוא
so as to enable the intellect of created beings (namely, the angels and souls ofBeriah) to receive ChaBaD — wisdom, understanding and knowledge — from [theseSefirot of Atzilut], so that they might know G‑d, and so that they might grasp and comprehend something of the Ein Sof-light,
כפי כח שכלים הנבראים, שהם בעלי גבול ותכלית
to the extent that the intellect of finite, limited, created beings is capable of understanding.
שלא יתבטלו במציאותם ולא יהיו בגדר נבראים כלל, רק יחזרו למקורם ושרשם, שהוא בחינת אלקות ממש
To achieve this purpose a “contraction” of ChaBaD of Atzilut was necessary, lest they (the created beings of Beriah) dissolve out of existence and lest they furthermore cease altogether to exist as created beings, reverting instead to their source and root, namely G‑dliness itself.
Were the ChaBaD of Atzilut to shine forth in Beriah without being “contracted”, allowing the creatures of Beriah to grasp G‑dliness as it radiates in the Sefirot of Atzilut, these creatures would be overwhelmed by the G‑dly illumination beyond their capacity to absorb, and would dissolve out of existence.
Hence, the Alter Rebbe will now continue, it is only the G‑dliness in a “contracted” ChaBaD that creatures of Beriah can grasp and absorb (and even then, only to the extent of their limited capacity); the light of ChaBaD in its pristine state, as in Atzilut, is beyond them.
והנה צמצום זה היא סבת ההארה שמאירות שם חב״ד של אין סוף ברוך הוא לנשמות אלו בעולם הבריאה
This contraction (which ChaBaD of Atzilut undergo in order to radiate in Beriah) thus causes the souls in the World of Beriah to be illuminated by a glow of ChaBaDof Ein Sof (i.e., ChaBaD of Atzilut); it is this contraction that enables them to have some perception of the Ein Sof-light.
מה שאין כן באצילות, שאינם בבחינת צמצום כל כך, אי אפשר לשכלים נבראים לקבל מהן
The created intellectual beings [of Beriah] cannot, however, apprehendChaBaD as they are (i.e., in all their undimmed intensity) in the World of Atzilut,where the ChaBaD are not contracted to such a great degree as in Beriah.
“To such a great degree” — for the very fact of their being Sefirot (i.e., individual, defined categories) indicates that ChaBaD are merely contracted, limited manifestations of the undefinable Ein Sof; the degree of contraction, however, is much less than that of Beriah, and therefore the creatures of Beriahcannot receive intellectual illumination from ChaBaD of Atzilut.
ולכן לית מחשבה דלהון תפיסא שם כלל
Therefore, their thought cannot grasp there at all, i.e., the thought and intellect of the created beings of Beriah can in no way grasp the light radiating in Atzilut.
לכן הוא מדור לצדיקים הגדולים
For this reason, [Atzilut] is the abode of the great tzaddikim,
שעבודתם היא למעלה מעלה אפילו מבחינת דחילו ורחימו הנמשכות מהבינה ודעת בגדולתו יתברך
whose service of G‑d is far superior even to fear and love derived from understanding and knowing His greatness,
כמו שעולם האצילות הוא למעלה מעלה מבחינת בינה ודעת לשכל נברא
just as Atzilut transcends by far the level of the understanding and knowledge of a created being’s intellect.
אלא עבודתם היתה בבחינת מרכבה ממש לאין סוף ברוך הוא
Their service is, rather, on the level of an actual “chariot” of the blessed Ein Sof,
וליבטל אליו במציאות, ולהכלל באורו יתברך, הם וכל אשר להם
nullifying their very existence before Him, and incorporating themselves, and all that they possess, within His light,
על ידי קיום התורה והמצות
through the observance of the Torah and the mitzvot.
על דרך שאמרו: האבות הן הן המרכבה, והיינו לפי שכל ימיהם היתה זאת עבודתם
Our Sages applied such a description to the Patriarchs, saying that1 “they themselves constituted the divine chariot,” for this was the Patriarchs‘ level of service, throughout their lives.
The Patriarchs were constantly in that state of self-nullification before G‑d denoted by the term “chariot”. Similarly, in the case of the tzaddikim spoken of here. Through their Torah and mitzvot, they effect the highest degree of self-nullification before G‑d in themselves and in all their affairs. The abode of their souls, therefore, is likewise in a World pervaded with this spirit of self-nullification, namely the World of Atzilut.
אך מי ששרש נשמתו קטן מהכיל עבודה תמה זו
But he whose soul’s root is of too limited a capacity for this perfect service on the level of a “chariot”,
ליבטל וליכלל באורו יתברך בעבודתו בקביעות
so that through his service of Torah and mitzvot he be constantly nullified before and absorbed in G‑d’s light,
רק לפרקים ועתים שהם עת רצון למעלה
[and he can therefore attain this state] only intermittently and [only] at times of divine favor on high,
וכמו בתפלת שמונה עשרה, שהיא באצילות
such as during the Shemoneh-Esreh prayer, which is at the level of Atzilut,
The four rungs in the ladder of prayer correspond to the four Worlds: The prayers preceding Baruch She‘amar correspond to Asiyah; the Psalms of Praise to Yetzirah; the Shema to Beriah, and the Shemoneh-Esreh is at the level ofAtzilut.
ובפרט בהשתחוואות שבה, שכל השתחוואה היא בבחינת אצילות כמו שכתוב בפרי עץ חיים, בקבלת שבת
and especially when bowing in the four designated places in this prayer, for every such act of bowing represents the level of Atzilut (2as is written in Pri Etz Chayim, in the section dealing with the welcoming of the Sabbath),
כי היא ענין ביטול באורו יתברך, להיות חשיב קמיה כלא ממש
for it embodies the idea of self-nullification in G‑d’s light — to be accounted as absolutely naught before Him;
אזי גם כן עיקר קביעות נשמתו הוא בעולם הבריאה
In the case of he who can attain the level of a “chariot” only at such propitious times, then even at these times, the principal abode of his soul is in the World of Beriah (for we are dealing here with a soul associated with the World of Beriah),
רק לפרקים, בעת רצון, תעלה נשמתו לאצילות בבחינת מיין נוקבין, כידוע ליודעי ח״ן
(3and only occasionally, at a time of divine favor, will his soul rise to Atzilut as “feminine waters,” as is known to the initiates of Kabbalah).
| FOOTNOTES | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 1. | Bereishit Rabbah 47:6; Zohar I, 210b. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 2. | Parentheses are in the original text. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 3. | Parentheses are in the original text. Rambam: • Sefer Hamitzvos: Sunday, Nissan 9, 5775 · March 29, 2015 Daily Mitzvah N61 Negative Commandment 61 (Digest) Violating Oaths "Do not swear falsely by My Name"—Leviticus 19:12. It is forbidden to violate an oath which one makes obligating himself to do or not to do a certain action (unless the fulfillment of the oath involves violating a religious precept). The 61st prohibition is that we are forbidden from violating the type of oath called a sh'vuas bitui.1 The source of this commandment is G‑d's statement,2 "Do not swear falsely in My name." A sh'vuas bitui is an oath to do something (or to refrain from doing something) that the Torah does not prohibit (or require).3 We are required to fulfill such an oath4 and are prohibited from violating it by virtue of His statement, "Do not swear falsely in My name." Our Sages said in tractate Sh'vuos,5 "What is a sh'vuas sheker?6 When one swears to change [the truth."]7 The Gemara amends this, "It should read, 'When one swears and changes,'" i.e. swearing to do something, and then doing the opposite of the oath. 8 In the third chapter of Sh'vuos, as well as in tractate T'murah,9 it is explained that a sh'vuas sheker is the non-fulfillment of a sh'vuas bitui.There our Sages say, "What kind of sh'vuas sheker is meant?" This refers to the Gemara's previous statement regarding a sh'vuas sheker where no action was performed [and the punishment is nevertheless lashes]. "If you say [it refers to a case where the person swore,] 'I will not eat,' and the person ate, then an action was performed. [Therefore, that case could not be what the Gemara was referring to.] If you say [it refers to a case where the person swore,] 'I will eat,' and the person didn't eat, is he punished by lashes? [This cannot be, for] it says explicitly..." [that there are no lashes in such a case.]10 One who transgresses this prohibition intentionally is punished by lashes. If it was done unintentionally, he must bring an offering of adjustable value, as explained in positive commandment 72. The source for this is the statement in the third chapter of Sh'vuos,11 "This is a sh'vuas bitui, which, if one violates intentionally, is punished by lashes, and if unintentionally, must bring an offering of adjustable value." The details of this mitzvah are explained there. You should be aware that when I said that this prohibition is punished by lashes if done intentionally, this does not mean that there is another prohibition for which there is lashes even if done unintentionally. Rather, you should keep in mind that every time I say that a certain prohibition is punishable by lashes (whether it was said in a previous mitzvah or in a following mitzvah), this is only when done intentionally, in the presence of witnesses, and after being warned — the conditions regarding the witnesses and the warning being found in tractate Sanhedrin.12 If, however, the transgression was done unintentionally, or if the person was forced, or if he made an error, he is not punished by lashes or kares,and certainly not by execution. You should keep this in mind, for it applies to all the mitzvos. In those few mitzvos where we say explicitly that the punishment is lashes or execution when done intentionally, this is said in order to distinguish from the case where an unintentional violation necessitates a sacrifice. [This must be said] because not every unintentional prohibition entails a sacrifice.13 But every case of punishment by kares, lashes, or execution is carried out only where there were witnesses and a warning. You should keep this principle in mind so that it will not necessary to repeat it. Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada. From "Sefer Hamitzvot in English," published by Sichos in English. FOOTNOTES 1. As defined immediately below. This is in contrast to a sh'vuas shav, discussed in the nextmitzvah. 2. Lev. 19:12. 3. If, however, someone swears to eat pork, or not to wear tefillin, the oath is called a sh'vuas shav rather than a sh'vuas bitui. See N62. 4. See P94. 5. 21a. 6. Although the commandment speaks of a sh'vuas bitui, and this passage speaks of ash'vuas sheker, the Rambam soon explains that they are identical. 7. I.e. swearing that he did something in the past, although he really did not (for example, swearing that he ate, when in fact he did not. 8. The Rambam's intention in quoting this passage seems to be providing Talmudic proof for the definition he just gave for a sh'vuas bitui, i.e. swearing to do something in the future. The final conclusion is that swearing falsely about the past is also called a sh'vuas bitui. See Hilchos Shavuos 1:3, Kesef Mishneh ibid. 9. 3b. 10. The Gemara concludes that the case referred to is where he swore that he ate, although in reality he had not. As mentioned previously, although this oath deals with the past, theGemara concludes that this too is a sh'vuas sheker. In any case, the point of this quote is to prove that the term, sh'vuas sheker , refers to violating a sh'vuas bitui. 11. 21a. 12. 81b. 13. Therefore, when no sacrifice is involved, the Rambam does not need to mention that lashes, etc. is for an intentional violation. • 1 Chapter: Order of Prayers Order of Prayers - The Order of Prayer for the Entire Year • Order of Prayers - The Order of Prayer for the Entire Year
In his introduction to the Mishneh Torah, the Rambam communicated his desire that his text serve as a guide for the practical application of Torah law. Rather than be forced to swim through the "sea of the Talmud," a person would have a direct, straightforward guide to Jewish observance.
To facilitate this goal, in addition to composing Hilchot Tefilah – "The Laws of Prayer" - he included the following section, Seder Tefilot Kol HaShanah, "The Order of Prayers for the Entire Year," a complete guide to the siddur, at the conclusion of Sefer Ahavah. Since English translations of the siddur are available, we have not translated those portions of the text. We have, however, included the instructions in this section to remain true to the Rambam's text of the Mishneh Torah and to afford a reader the opportunity of comparing the Rambam's order of prayer with that we use today.
נהגו העם לקרות בכל יום בשחר אחר שקורין פרשת צו וברכת כהנים קורין משנה זו
Every day in morning, it is customary for the people to read the followingmishnah1 after reading the passage Tzav2 and the Priestly Blessing:
אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים ועיון תפלה וביקור חולים והשכמת בית המדרש והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולן3.
[They then continue, as follows:]
אמר רבי זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליה שבעה נקיים.4
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר5 הליכות עולם לו אל תקרי הליכות אלא הלכות.6
מזמור לדוד יי' מי יגור באהלך מי ישכון בהר קדשך הולך תמים ופועל צדק9
לעולם יהא אדם ירא שמים בסתר ומודה על האמת ודובר אמת בלבבו וישכם ויאמר רבון העולמים לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים מה אנו מה חיינו מה חסדנו מה צדקתנו מה כחנו ומה גבורתנו מה נאמר לפניך יי' אלהינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו וחכמים כבלי מדע ונבונים כבלי השכל כי כל מעשינו תהו ובהו וימי חיינו הבל לפניך כמו שכתוב בדברי קדשך ומותר האדם וגו' אבל אנחנו עמך בני בריתך בני אברהם אוהבך שנשבעת לו בהר המוריה זרע יצחק יחידך שנעקד על גבי מזבחך עדת יעקב בנך בכורך שמאהבתך שאהבת אותו ומשמחתך ששמחת בו קראת אותו ישראל וישורון לפיכך אנו חייבין להודות לך ולשבחך ולפארך וליתן שבח והודאה לשמך וחייבין אנו לומר לפניך בכל יום ערב ובוקר שמע ישראל יי' אלהינו יי' אחד אשרנו מה טוב חלקנו מה נעים גורלנו מה יפה ירושתנו אשרנו שאנו משכימין ומעריבין בכל יום תמיד ערב ובוקר ואומרים שמע ישראל יי' אלהינו יי' אחד10
אתה הוא קודם שנברא העולם אתה הוא אחר שנברא העולם אתה הוא בעולם הזה ואתה הוא לעולם הבא אתה הוא ראשון ואתה הוא אחרון קדש שמך הגדול והקדוש בעולמך ובישועתך תרום ותגביה קרננו ברוך המקדש שמו ברבים
אתה הוא יי' אלהינו בשמים ממעל ועל הארץ מתחת ובשמי השמים העליונים אתה הוא ראשון ואתה הוא אחרון ומבלעדיך אין אלהים קבץ קויך מארבע כנפות הארץ יכירו וידעו כל באי עולם כי אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ ומי בכל מעשה ידיך בעליונים או בתחתונים מי שיאמר לך מה תעשה אבינו שבשמים עשה עמנו כמו שהבטחתנו על ידי חוזך בעת ההיא אביא אתכם ובעת קבצי אתכם כי אתן אתכם לשם ולתהלה בכל עמי הארץ בשובי את שבותיכם לעיניכם אמר יי.11
ונאמר אתה הוא יי' לבדך אתה עשית את השמים שמי השמים וכל צבאם הארץ וכל אשר עליה הימים וכל אשר בהם ואתה מחיה את כולם וצבא השמים לך משתחוים אתה הוא יי' האלהים אשר בחרת באברם והוצאתו מאור כשדים ושמת שמו אברהם.12
אתה הוא ושנותיך לא יתמו13 יי' מלך יי' מלך יי' ימלוך לעולם ועד14 יי' מלך כו' עד ברוך יי' לעולם אמן ואמן.15
ברכה ראשונה שמברכין לפני פסוקי הזמירות זהו נוסחה
This is the text of the opening blessing recited before Pesukei D'Zimra:
ברוך שאמר והיה העולם ברוך הוא ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך מעביר אפלה ומביא אורה ברוך משלם שכר טוב ליראיו ברוך שאין לפניך לא עולה לא שכחה ולא כזב ולא מרמה לא משוא פנים ולא מקח שחד ברוך אל חי לעד וקיים לנצח ברוך אתה יי' אלהינו מלך העולם האל המהולל בפי עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך משיחך נהללך יי' אלהינו בשבחות ובזמירות נודך ונשבחך ונפארך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו ברוך אתה יי' מלך מהולל בתושבחות
וקורין פסוקין אלו
These verses are recited:
עד סוף תילים ואחר כך קורא פסוקים אלו
[One continues] until the conclusion of the Book of Psalms. One then reads the following verses:
ברוך יי' לעולם אמן ואמן18 ימלוך יי' לעולם אמן ואמן19 ויברך דויד את יי לעיני כל הקהל ויאמר דויד ברוך אתה יי' אלהי ישראל וכו'20
ברכה אחרונה של אחר פסוקי הזמירות זהו נוסחה
The text of the concluding blessing [recited] after Pesukei D'Zimra:
ישתבח שמך לעד מלכנו האל המלך הגדול והקדוש בשמים ובארץ כי לך נאה יי' אלהינו ואלהי אבותינו וכו'
וקורא השירה עד סופה כמנהג המקום
One then reads the Song [of the Crossing of the Sea] according to local custom.21
בשבת נהגו כל העם להוסיף לפני ברכה זו נוסח זה
On the Sabbath, the entire people have adopted the custom of adding the following passage
נשמת כל חי תברך את שמך יי' אלהינו ורוח כל בשר תפאר ותרומם זכרך מלכנו תמיד לדור ודור ומעולם ועד עולם אתה אל ומבלעדך אין אלהים ואין לנו מלך גואל ומושיע פודה ומציל בכל עת צרה וצוקה אלא אתה מפרנס ומרחם אלוה כל בריות אדון התולדות המהולל בתושבחות המנהג עולמו בחסד ובריותיו ברחמים רבים אלהים אמת לא ינום ולא יישן המעורר ישנים והמקיץ נרדמים סומך נופלים ורופא חולים ומתיר אסורים ולך אנחנו מודים ואילו פינו מלא שירה כים ולשונינו רנה כהמון גליו ושפתותינו שבח כמרחבי רקיע ועינינו מאירות כשמש וכירח וידינו פרושות כנשרי שמים ורגלינו קלות כאילות אין אנו מספיקין להודות לך יי' אלהינו ואלהי אבותינו ולברך את שמך על אחת מאלף אלפי אלפים ורוב רובי רבבות פעמים הטובות נסים וגבורות שעשית עמנו ועם אבותינו מלפנים ממצרים גאלתנו יי' אלהינו מבית עבדים פדיתנו ברעב זנתנו ובשובע כלכלתנו מחרב הצלתנו ומדבר מלטתנו ומחלאים רעים רבים דליתנו ועד הנה עזרונו רחמיך יי' אלהינו ולא עזבונו חסדיך על כן איברים שפלגת בנו ורוח ונשמה שנפחת באפינו ולשון אשר שמת בפינו הן הם יודו ויברכו את שמך יי' אלהינו וכו' ישתבח וכו'
וכן נהגו לקרות כל מזמור שיר ליום השבת קודם שיתחילו פסוקי הזמירות ביום השבת וביום הכפורים ויש מקומות שנהגו לקרות הלל הגדול בשבתות קודם פסוקי הזמירות ויש מקומות שנהגו לקרות שיר המעלות הכל כמנהגם
Similarly, they adopted the custom of reading the entire "Song of the Sabbath day"22 before beginning Pesukei D'Zimra on the Sabbath and on Yom Kippur.23There are communities that follow the custom of reading "the Great Hallel,"24before Pesukei D'Zimra on the Sabbath. And there are other communities that follow the custom of reading Shir HaMaalot.25 Every community should follow its custom.
ברכה ראשונה שלפני קריאת שמע זו היא נוסחה
The text of the first blessing that precedes the recitation of the Shema
ברוך אתה יי' אלהינו מלך העולם יוצר אור ובורא חשך כו' עד יוצר המאורות
ברכה שניה The Second Blessing–
אהבת עולם אהבתנו יי' אלהינו חמלה גדולה ויתירה חמלת עלינו אבינו מלכנו כו' עד בעמו ישראל באהבה
ברכה אחרונה שלאחר קריאת שמע זו היא נוסחה
The text of the concluding blessing that follows the recitation of the Shema
אמת ויציב וכו' עד ברוך אתה יי' גאל ישראל
ובערבית ברכה ראשונה – The first blessing that precedes the recitation of theShema in the Evening
ברוך אתה יי' אלהינו מלך העולם אשר בדברו מעריב ערבים עד ברוך אתה יי' המעריב ערבים
ברכה שניה The Second Blessing–
אהבת עולם בית ישראל עמך אהבת וכו' עד ברוך אתה יי' אוהב עמו ישראל
ברכה ראשונה שלאחר קריאת שמע של ערבית זו היא נוסחה
The text of the first blessing that follows the recitation of the Shema in the Evening
אמת ואמונה כל זאת קיים עלינו כו' עד ברוך אתה יי' גאל ישראל
ברכה אחרונה זו היא נוסחה - The text of the concluding blessing
השכיבנו יי' אלהינו לשלום וכו' עד ברוך שומר עמו ישראל לעד
ברוך יי' לעולם אמן ואמן כו'26 עד פדיתה אותי יי' אל אמת27 יראו עינינו וישמח לבנו כו' עד יי' מלך יי' מלך יי' ימלך לעולם ועד.28
ונהגו מקצת העם לברך פסוקים באמצע ברכה וקוראין בנוסח זה
Some people follow the custom of reciting verses in the middle of this blessing. They recite this text:
וירא כל העם ויפלו על פניהם ויאמרו יי' הוא האלהים יי' הוא האלהים29 הושיענו אלהי ישענו וקבצנו והצילנו מן הגוים להודות לשם קדשך להשתבח בתהלתך30 כי לא יטוש יי' את עמו בעבור שמו הגדול כי הואיל יי' לעשות אתכם לו לעם31 ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליי' המלוכה32 והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד33
אלהינו שבשמים יחד שמך הקרוי עלינו קיים את שמך ומלכותך עלינו תמיד בידך נפשות החיים והמתים אשר בידו נפש כל חי ורוח כל בשר איש34 בידך אפקיד רוחי פדיתה אותי יי' אל אמת35ואנחנו עמך וצאן מרעיתך נודה לך לעולם לדור ודור נספר תהלתך36 יי' הצילה נפשי משפת שקר מלשון רמיה37 ישראל נושע ביי' תשועת עולמים לא תבושו ולא תכלמו עד עולמי עד38 יהי יי' אלהינו עמנו כאשר היה עם אבותינו אל יעזבנו ואל יטשנו להטות לבבנו אליו ללכת בכל דרכיו לשמור מצותיו וחקיו ומשפטיו אשר צוה את אבותינו39 כל הנשמה תהלל יה הללויה40 ברוך יי' ביום ברוך יי' בלילה ברוך יי' בשכבנו ברוך יי' בקומנו תמיד נהללך סלה ונשיח בחוקיך ובאמונתך ברוך אתה יי' המולך בכבודו חי וקיים תמיד ימלוך עלינו וכו'41
• Shvuot - Chapter 1
Halacha 1
There are four types of oaths [for which one may be liable]: sh'vuat bitui, sh'vuat shav, sh'vuat hapikadon, and sh'vuat ha'edut.1
Sh'vuat bitui2 is referred to in the Torah [by Leviticus 5:4]: "When a soul will take an oath, expressing with his lips, whether he will do harm3 or do good." [This category] subdivides into four groupings: two4 [involving statements made] concerning the future and two [involving statements made] concerning the past. For example, he took an oath concerning a past event that it occurred or did not occur, or concerning a future event, that he will do it or that he will not do it.
Halacha 2
[The concept of] a sh'vuat bituiapplies with regard to deeds that a person could perform5 whether in the past or in the future.
What is implied? With regard to the past: "I ate," "I cast a stone into the sea," or "So-and-so spoke with so-and-so"; "I did not eat," "I did not cast a stone into the sea," or "So-and-so did not speak with so-and-so." With regard to the future: "I will eat" or "I will not eat," "I will..." or "I will not cast a stone into the sea."6 Thus there are two groupings7 concerning the past and two groupings concerning the future.
Halacha 3
If a person takes an oath concerning one of these four categories and does the opposite, he has taken a false oath. For example, he took an oath not to eat and he ate, that he would eat and he did not eat, that he ate, when he did not or that he did not eat, when he had eaten. With regard to these matters, [Leviticus 19:12] states: "Do not swear falsely in My name."8 If he willfully swears falsely, he is liable for lashes.9 If he does so inadvertently, he must bring an adjustable guilt offering,10 as [ibid. 5:4] states: "And it became concealed from him and he did not know and became guilty."
Halacha 4
[The prohibition against taking] a sh'vuat shav, an oath taken in vain,11 also subdivides into four categories: the first, a person took an oath concerning a known matter12 that was not true, e.g., he took an oath that a man was a woman, a woman was a man, that a marble pillar was gold, or concerning other similar factors.
Halacha 5
The second: that one takes an oath on a known matter concerning which no one has a doubt, e.g., one took an oath that the sky was the sky, that a stone is a stone, on two [objects] that they are two, and the like. Even though there is no doubt about the matter for a person of sound mind, one takes an oath to strengthen [the appreciation of] the matter.13
Halacha 6
The third is one who takes an oath to nullify a mitzvah.14 What is implied? One took an oath not to wrap himself in tzitzit,15 not to put on tefilin, not to dwell in asukkah throughout the holiday of Sukkot,16 not to eat matzah on Pesach night, that he would fast on the Sabbaths and the festivals,17 or concerning other analogous instances.
Halacha 7
The fourth - that one took an oath concerning a matter that he is unable to perform.18 What is implied? He took an oath that he would not sleep for three consecutive days and nights,19 he would not eat for seven consecutive days or concerning any analogous matter.
Whenever a person takes an oath in vain by taking one of these four types of oaths, he transgresses a negative commandment,20 as [Exodus 20:7] states: "And you shall not take the name of God your Lord in vain." If he [takes the oath] willfully, he is liable for lashes.21 If he does so inadvertently, he is exempt entirely.
Halacha 8
What is meant by a sh'vuat hapikadon, [an oath concerning an entrusted object]?22 [It applies] when a person has money belonging to a colleague in his possession - whether it be an entrusted article or a loan, he stole from him, withheld his wages, he found a loss object belonging to him and did not return it, or any similar situation. If his colleague claims the money that he has in his possession and he denies the claim, he violates a negative commandment,23as [Leviticus 19:11] states: "You shall not deny..."; this is a warning [not to] deny a monetary [claim]. One is not liable for lashes for this transgression.24
Halacha 9
What is a person's liability for taking a false sh'vuat hapikadon? He must pay the principle that he denied plus an additional fifth27 and bring a definite28 guilt offering as a sacrifice. [This applies] whether he [transgressed] intentionally or unintentionally,29 as indicated by Leviticus 5:21-23 which] states: "And he will deny his [obligation to] a colleague concerning an entrusted object, a [financial] deposit, a robbery... when he sin and become guilty." [The verse] does not say: "And it will become concealed from him,"30 indicating that one who transgresses willfully is liable just as [one who transgresses] inadvertently.
Halacha 10
The above applies when the person willfully accepted the entrusted object or the money that he was obligated and knew about it at the time of the oath. If, however, he acted unintentionally, forgot that he had the money in his possession, therefore denied it and took an oath, and then discovered the matter, he is considered [to have transgressed because of] factors beyond his control and is not liable at all.31 Similarly, if the person did not know that it was forbidden to take a false oath in denial of a financial claim, he is considered [to have transgressed because of] factors beyond his control and is not liable.32
Halacha 11
If so, what is meant by acting inadvertently with regard to a sh'vuat hapikadon? For example, he forgot that one is liable to bring a sacrifice for [taking such a false oath], but knew that it was forbidden to do so and that he has the other person's money in his possession. This is considered the inadvertent transgression [of this prohibition].33 Willful transgression is when he knows that he is liable to bring a sacrifice [because of the transgression].
Halacha 12
What is meant by sh'vuat ha'edut?34 Witnesses know testimony associated with a monetary claim35 and the person affected by the testimony demanded that they testify on his behalf. The witnesses deny knowledge of testimony, do not testify, and take an oath36 that they do not know any testimony concerning him. This is referred to as a sh'vuat ha'edut. For taking a [false] oath of this nature, one is liable for an adjustable guilt offering,37 [This applies] whether he [transgressed] intentionally or unintentionally, as [indicated by Leviticus 5:1which] states: "When a person will sin: If he heard a demand for an oath and he had witnessed...." [The verse] does not say: "And it will become concealed from him,"38 indicating that one who transgresses willfully is liable just as [one who transgresses] inadvertently.
Halacha 13
What is meant by acting inadvertently with regard to a sh'vuat ha'edut? For example, he forgot that one is liable to bring a sacrifice for [taking such a false oath], but knew that this oath was forbidden and that he would be swearing falsely. Willful transgression is when he knows that he is liable to bring a sacrifice [because of the transgression]. If he did not know that [taking such an oath] is forbidden or forgot the testimony and took an oath39 and later it was discovered that he knew testimony and took a false oath, he is considered [to have transgressed because of] forces beyond his control and he is not liable to bring a sacrifice.40
Shvuot - Chapter 2
Halacha 1
Whether one takes one of these four oaths [falsely] on his own initiative or he is placed under oath by another person and answers Amen to his statements, he is liable.1 [This applies] even if he is placed under oath by a gentile2 or a minor3and responds Amen.
[The rationale is that] anyone who responds Amen or makes a statement equivalent to responding Amen, e.g., he says "Yes," "I am obligated in this oath," "I accept this oath upon myself," or the like in any language4 is considered to have taken an oath with regard to all matter,5 whether it be liability for lashes6 or for a sacrifice.7
Halacha 2
[The same laws apply whether] one took an oath - or another person administered an oath to him - with God's ineffable name8 - or with one of the descriptive terms used to refer to Him,9 e.g., he took an oath "on He whose name is Gracious," "on He whose name is Merciful," or "on He whose name is Patient," regardless of the language he used.10 The statement is considered an oath in the full sense of the term.11
Similarly, a statement with the terms eleh or erur12 is considered as an oath,13provided one mentions one of God's names or one of the terms used to describe Him. What is implied? When a person said: "May one who eats this-and-this entity be cursed unto God," or "...cursed unto He whose name is Gracious," "...cursed unto He whose name is Merciful" and then ate that entity, he has taken a false oath.14 Similar concepts apply with regard to the other types of oaths.
Halacha 3
Similarly, one who says: "[I am taking] an oath by God...," or "...by One whose name is Gracious that I will not eat," and he ate, "...that this is a woman," and it was a man, "...that I do not owe you anything," and he does, "that I do not know any testimony involving you," and he does,15 he is liable.
Halacha 4
If a person uses the term eleh or erur or an oath and does not mention God's name or a term describing Him, he is bound by a prohibition with regard to the entity concerning which he [desired to] take the oath. He is not, however, liable for lashes or for a sacrifice if he violated his oath unless it included one of God's names16 or a term describing Him as explained.
Halacha 5
Not only the term sh'vuah, but [the use of] any idiom used to refer to an oath is considered as [taking] an oath. For example, people in a given place were inarticulate and would call an oath shabutah or shakukah, or they were Aramites for whom the term for oath in their language is momata, and the inarticulate idiomatically refer to it is mohah. When a person makes a statement whose intent and meaning is that he is taking an oath, he is liable as if he used the term [in Lashon Hakodesh].17
Halacha 6
Similarly, when a person says: "No, no," repeating the negative twice as if he is taking an oath or "Yes, yes," and mentions God's name or a term used to describe Him, it is considered an oath.18 Similarly, if he says: "[By God's] right hand," it is an oath, or "[By God's] left hand," it is an oath, as [implied by Isaiah 62:5] "God swore by His right hand and by the arm of His strength."19 Similarly, when someone says "Mivtah20 that I will not do such-and-such," and mentions God's name or a term used to describe Him, it is considered an oath.
Halacha 7
When one says: "It is forbidden for God's [sake]" or "...for [the sake of] He whose name is Gracious that I will do..." or "...that I will not do [such-and-such]," it is considered an oath, because the wording he used has that implication.
Halacha 8
Halacha 9
Similarly, if he took an oath and said: "I will not eat this meat," and then said: "This bread is like this meat," he is not liable for the bread, because he did not explicitly take an oath regarding it. Instead, he appended [the prohibition concerning it to his existing oath]. Although he is exempt from lashes and from a sacrifice, he is forbidden to partake of the bread that he appended to his oath.23
Halacha 10
[Although] a person has the intent to take an oath and resolves in his heart not to eat on that day or not to drink and has the intent for that activity to forbidden for him by oath, [if] he does not actually make such a statement, he is permitted [to eat or drink], as [implied by Leviticus 5:4]: "expressing with his lips." [Implied is that] a person who takes an oath is not liable until he explicitly states the matter the oath concerns with his lips.
Halacha 11
Similarly, if he resolved within his heart to take an oath and erred and uttered a statement that did not fit the intent in his heart, [the activity] is permitted.24
What is implied? A person had the intent that he would not eat in Reuven's [home], but when he actually came to state the oath explicitly, he swore not to eat in [Shimon's] home. [In such a situation,] he is permitted to eat in Reuven's [home] for he did not explicitly [swear not to eat there]. [And he is permitted to eat] in Shimon's [home] for he did not have the intent [to prohibit that].
Halacha 12
Similarly, with regard to the other types of oaths, one is not liable until his mouth and his heart are in concord.25 Therefore [the following law applies if] a person took an oath in our presence that he would not eat and ate. He was given a warning [before he ate] and he responded: "My intent was that I would not depart today. I had a slip of the tongue and mentioned eating although that was not my intent."26 is not liable for lashes unless, before he eats, he admits in the presence of witnesses that [his intent in] taking the oath was [not] to eat. Alternatively, [he is liable for lashes] if he accepted the warning and did not protest that he erred at the time of the warning. Even though he protested afterwards, we do not pay attention to him.27 Similarly, [he is liable] if they warned him and he said: "I never took an oath - or a vow - concerning this matter." Despite the fact that after they give testimony that he took an oath or vow, he says: "Yes, that is true, but my mouth and heart were not in concord," or "In my heart, I had a stipulation in mind concerning the vow,"28 we do not heed him29 and he is liable for lashes.
Halacha 13
Similarly, if [witnesses] told him: "Your wife took a vow," and he said: "My intent was to nullify the vow and I did so,"30 we heed his statements. If he is told, "She took a vow," and he denies it, but when he saw them testify against him, he said: "My intent was to nullify [the vow]," his word is not heeded.
Halacha 14
If he resolved within his heart not to partake of bread made from wheat, but took an oath not to partake of bread without qualifying his statement, he is forbidden to partake of bread from wheat. For when bread [is mentioned without qualification, the meaning] is bread from wheat.31
Halacha 15
When a person takes an oath, saying: "[I am taking] an oath that I will not eat today and my oath is dependent on your intent,"32 he cannot [later] say: "I had these-and-these thoughts in my heart." [The rationale is] that the person did not take the oath dependent on his own intent, but rather on the intent of others. Since his statements did concur with the intent of those on whose intent he took the oath he is liable. [The intent in] the heart of those individuals takes the place of his own intent. [This concept also applies] with regard to other types of oaths.
Halacha 16
Halacha 17
[The following law applies when a person] took an oath and his statements and his intent concurred at the time he took the oath, but after he becomes forbidden [in the particular activity mentioned in the oath], he changes his mind immediately, directly after he spoke. [The latter term has a specific halachic definition]: the time it takes a student to tell his teacher: Shalom Elecha Rabbi.35[If, in this interim, the person says:] "This is not an oath," "I changed my mind," "I retract," or the like, i.e., statements that imply that he seeks to release the prohibition he took on [himself], it is permitted.36 The oath is eradicated, for this resembles on who made a statement in error.
Halacha 18
Halacha 19
If a person took an oath and retracted within his heart39 within the above measure of time, it is of no consequence. Similarly, if others told him: "Retract," "It is permitted for you," or "It is absolved for you," and he accepted their words in his heart within the above measure of time, it is of no consequence. He must state his retraction explicitly like his oath.40
Shvuot - Chapter 3
Halacha 1
Whenever a person takes one of these four types of oaths under compulsion, he is exempt from all liability. This applies to a person who at the outset took a false oath because of factors beyond his control as we explained, one who took an oath and then was subjected to compulsion and was not given the opportunity to fulfill his oath, or he was compelled to take an oath by a man of force. Therefore one may take an oath when compelled to by robbers, potential murders, and tax collectors.
Halacha 2
To which tax collector did we refer? To a tax collector that assumed the position on his own, who takes money without the license of the king or who takes money with the king's license, but takes more for himself than the fixed measure, as explained in Hilchot Gezelah.
Halacha 3
When a person is compelled to take an oath, to be exempt, while taking the oath, he must have the intent in his heart for the oath to apply to something for which he is exempt. Although generally, words in a person's heart are of no consequence, since he cannot express his intent because of the forces beyond his control, he can rely on the intent in his heart.
Halacha 4
What is implied? One took an oath to a man of force that would not eat meat without qualifying his statement, it is permitted if in his heart, he had the intent that he was saying that he would not eat the meat of pigs, or that he would not eat meat that day. Similar laws apply in all analogous situations.
Halacha 5
Similarly, one is not liable for oaths involving exaggerations or unintentional oaths. What is meant by oaths involving exaggerations? A person saw vast armies and tall walls and he took an oath that "I saw the armies of King So-and-So and they are as vast as those who left Egypt," "I saw the wall of this-and-this city and it was as high as the heavens," or the like. He is exempt, because he did not resolve within his heart that this was the measure of the subject in question, no more and no less. His intent was only to describe the height of the wall or the multitude of the people.
Halacha 6
What is meant by an oath taken inadvertently? With regard to a sh'vuat hapikadon or a sh'vuat ha'edut, it refers to a situation where the person forgot about the entrusted article or the testimony. He is entirely exempt, as we explained.
With regard to an oath taken in vain, it refers to a situation where the person took an oath not to wear tefilin, but did not know that tefilin are a mitzvah. With regard to a false oath, it refers to a situation where the person took an oath that he did not eat and then remembered that he did in fact eat, he took an oath that he would not eat and then forgot and ate, he took an oath that he would not give any satisfaction to his wife because she stole his wallet or beat his son and afterwards, he found out that she did not steal it or beat him. Similar concepts apply in all analogous situations.
Halacha 7
If so, what is a sh'vuat bitui taken inadvertently for which one is liable to bring an adjustable guilt offering with regard to the past? One took an oath that he did not eat although he knew that he in fact had eaten and he knew that it is forbidden to have taken this false oath, but he did not know that he is liable to bring a sacrifice for it. This is the inadvertent violation for which one is liable to bring an adjustable guilt offering for taking a sh'vuat bitui with regard to the past.
Halacha 8
What is meant by an inadvertent violation for which one is liable for an adjustable guilt offering for breaking an oath involving the future? For example, one took an oath that he would not eat bread from wheat and forgot and thought that he had taken an oath that he would eat bread from wheat and then ate it. In this instance, he became unaware of the content of the oath although he remembered the article concerning which he took the oath. This is an inadvertent violation of a sh'vuat bitui involving the future which obligates him to bring a sacrifice.
Halacha 9
If, however, he took an oath that he would not eat bread from wheat and he ate bread from wheat thinking that it was made from barley, he is considered to have transgressed due to forces beyond his control and he is exempt. For he did not become unaware of the oath, but instead of the article concerning which he took the oath.
Halacha 10
If he lost awareness of the oath he took and he lost awareness of the article concerning which he took the oath, he is not liable for a sacrifice.
What is implied? For example, one took an oath that he would not eat bread from wheat and thought that he had taken an oath that he would eat bread from wheat and ate bread from wheat thinking it was barley. He is not liable, because he became unaware of both the oath and the article it concerned. It is considered as if he he transgressed due to forces beyond his control.
Halacha 11
The following laws apply if a person took an oath concerning a loaf of bread, swearing that he would not eat it and then suffered discomfort because of it. Should he eat the loaf because of his discomfort, because he thought that it is permitted for him to eat it because of discomfort, he is considered to have transgressed inadvertently. He is exempt from bringing a sacrifice, because he is not repenting because of his new knowledge. Instead, he knew that it was forbidden and ate it in error.
• Sunday, Nissan 9, 5775 · 03/29/2015 "Today's Day" Torah lessons: Chumash: Metzora, Revi'i with Rashi. Tehillim: 49-54. Tanya: And although fear (p. 203)...at length elsewhere. (p. 205). Jewish wealth is not houses and gold. The everlasting Jewish wealth is: Being Jews who keep Torah and Mitzvot, and bringing into the world children and grandchildren who keep Torah and Mitzvot. Daily Thought: Redeeming HopeOne who has given up hope is without a G-d. One who awaits liberation each day is already free. ____________________________ | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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