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Torah Reading
Torah Reading: Rosh Chodesh (Numbers 28:1
Today's Laws & Customs:
(v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
)• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of Kislev (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
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 V'yavo 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). Tachnun (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:
• Winter
As per the Talmud, the month of Kislev marks the onset of the winter season in the Holy Land and is the third month of the "Season of the Rains."
Link: Winter
• Lubavitcher Rebbe Returns Home after Heart Attack (1977)
For the first time since suffering a major heart attack five weeks earlier, on the eve of Shemini Atzeret, the Rebbe left his office in 770 Eastern Parkway and returned to his home, signaling his recovery. Chassidim all over rejoiced at the good news.
From that day on, the Rebbe redoubled his efforts on behalf of the Jewish nation and all of humanity, and for the dissemination of Torah and chassidism. From then on, the first of Kislev is celebrated as a day of thanksgiving and rejoicing.
Link: Illness and Challenge (from the timeline "biography of ideas" in Therebbe.org).
Daily Quote:
Every sin creates a bad angel. But these are always weak and ill-formed angels, lacking vigor and limbs, for no Jew ever sins with a whole heart[Rabbi Zusha of Anipoli]
Daily Study:
Chitas and Rambam for today:
Chumash: Toldot, 6th Portion Genesis 27:28-28:4 with Rashi
• English / Hebrew Linear Translation | Video Class
• Genesis Chapter 27
28And may the Lord give you of the dew of the heavens and [of] the fatness of the earth and an abundance of grain and wine. כחוְיִתֶּן־לְךָ֙ הָֽאֱלֹהִ֔ים מִטַּ֨ל הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֽשׁ:
And may the Lord give you: May He give and repeatedly give (444 Gen. Rabbah 66:3). According to its simple meaning, it refers back to the previous topic: “Look, the fragrance of my son” which God has given him, “is like the fragrance of a field, etc.,” and furthermore,“May He give you of the dew of the heavens, etc.” ויתן לך: יתן ויחזור ויתן. ולפי פשוטו מוסב לענין הראשון ראה ריח בני, שנתן לו הקב"ה, כריח שדה וגו' ועוד יתן לך מטל השמים וגו':
of the dew of the heavens: [It is to be interpreted] according to its simple meaning, and there are Midrashic interpretations of many kinds. (Another explanation: What is the meaning of הָאֱלֹהִים [I.e., why is the Divine Name which signifies God’s attribute of Justice used here? To teach that He will treat you] with justice. If you deserve it, He will give to you, and if not, He will not give to you. But to Esau he said, “The fat places of the earth shall be your dwelling place.” Whether righteous or wicked, He will give to you. And from him [Isaac], Solomon learned; when he built the Temple, he arranged his prayer, [saying that] an Israelite, who has faith and justifies the Divine decree upon himself, will not complain about You; therefore (I Kings 8:39): “and give to every man [Israelite] according to his ways,” for You know what is in his heart. But a gentile lacks faith; therefore [Solomon] said (ibid. verse 43): “You shall hear in heaven, etc., and do according to all that the stranger calls upon You for,” i.e., whether he is deserving or undeserving, give to him, so that he should not complain about You. [This is found] in an old and correct edition of Rashi .) [From Tanchuma Buber, Toledoth 14] מטל השמים: כמשמעו, ומדרש אגדה יש להרבה פנים:
29Nations shall serve you and kingdoms shall bow down to you; you shall be a master over your brothers, and your mother's sons shall bow down to you. Those who curse you shall be cursed, and those who bless you shall be blessed." כטיַֽעַבְד֣וּךָ עַמִּ֗ים וְיִשְׁתַּֽחֲו֤וּ (כתיב וישתחו) לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּֽחֲו֥וּ לְ֖ךָ בְּנֵ֣י אִמֶּ֑ךָ אֹֽרֲרֶ֣יךָ אָר֔וּר וּמְבָֽרֲכֶ֖יךָ בָּרֽוּךְ:
your mother’s sons: But Jacob said to Judah, “your father’s sons” because he [Jacob] had sons from many mothers, but here, since he [Isaac] had married only one wife, he said, “your mother’s sons” (Gen. Rabbah 66:4). בני אמך: ויעקב אמר ליהודה (להלן מט ח) בני אביך, לפי שהיו לו בנים מכמה אמהות, וכאן שלא נשא אלא אשה אחת אמר בני אמך:
Those who curse you shall be cursed, and those who bless you shall be blessed: But concerning Balaam, Scripture says (Num. 24:9):“Those who bless you shall be blessed, and those who curse you shall be cursed” (Gen. Rabbah ibid.). [The reason for this is that, for] the righteous-their beginning is suffering and their end is tranquillity; and thus, those who curse them and cause them pain precede those who bless them. Isaac therefore mentioned the curse of those who curse before the blessing of those who bless. As for the wicked, however, their beginning is tranquillity, and their end is suffering; Balaam, therefore, mentioned the blessing before the curse. [From Gen. Rabbah 66:4] ארריך ארור ומברכיך ברוך: ובבלעם הוא אומר (במדבר כד ט) מברכיך ברוך ואורריך ארור. הצדיקים תחלתם יסורים וסופן שלוה, ואורריהם ומצעריהם קודמים למברכיהם, לפיכך יצחק הקדים קללת אוררים לברכת מברכים. והרשעים תחלתן שלוה וסופן יסורין, לפיכך בלעם הקדים ברכה לקללה:
30And it came to pass, when Isaac had finished blessing Jacob, and it came to pass Jacob had just left his father Isaac's presence, that his brother Esau came from his hunt. לוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֘ לְבָרֵ֣ךְ אֶת־יַֽעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַֽעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ:
had just left: Heb. יָצֹא יָצָא, [lit., going out, had gone out.] This one was leaving, and that one was coming in. [From Gen. Rabbah 66:5] יצא יצא: זה יוצא וזה בא:
31And he too had made tasty foods, and he brought [them] to his father, and he said to his father, "Let my father arise and eat of the game of his son, so that your soul will bless me. " לאוַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּֽעֲבֻ֖ר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ:
32And his father Isaac said to him, "Who are you?" And he said, "I am your son, your firstborn, Esau." לבוַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו:
33And Isaac shuddered a great shudder, and he said, "Who then is the one who hunted game and brought it to me, and I ate of everything while you had not yet come, and I blessed him? He, too, shall be blessed." לגוַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ וַיָּ֨בֵא לִ֜י וָֽאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָֽאֲבָֽרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִֽהְיֶֽה:
And Isaac shuddered: [וַיֶּחרָד is to be explained] as the Targum, וּתְוָה, an expression of bewilderment. According to the Midrash, however, he [actually shuddered because] he saw Gehinnom open beneath him. [From Tanchuma, Vezoth Haberachah 1] ויחרד: כתרגומו ותוה לשון תימה. ומדרשו ראה גיהנם פתוחה מתחתיו:
Who then: [the word] אֵפוֹא is an expression by itself, which has many usages. Another explanation: אֵפוֹא is a combination of אַיּה [where] and פֹּה [here], [so that מִי אֵפוֹא means]: Who is he and where is he, who hunted game? מי אפוא: לשון לעצמו, משמש עם כמה דברים. איפוא, איה פה, מי הוא ואיפוא הוא הצד ציד:
and I ate of everything: Any flavors I wished to taste, I tasted in it (Gen. Rabbah 67:2). ואכל מכל: מכל טעמים שבקשתי לטעום טעמתי בו:
He, too, shall be blessed: That you should not say that had Jacob not deceived his father, he would not have received the blessings. Therefore, he concurred and blessed him intentionally (Gen. Rabbah 67:2). גם ברוך יהיה: שלא תאמר אילולי שרימה יעקב לאביו לא נטל את הברכות, לכך הסכים וברכו מדעתו:
34When Esau heard his father's words, he cried out a great and bitter cry, and he said to his father, "Bless me too, O my father!" לדכִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי:
35And he said, "Your brother came with cunning and took your blessing." להוַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ:
with cunning: with cleverness. [From Targumim] במרמה: בחכמה:
36And he said, "Is it for this reason that he was named Jacob? For he has deceived me twice; he took my birthright, and behold, now he has taken my blessing." And he said, "Have you not reserved a blessing for me?" לווַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַֽעֲקֹ֗ב וַיַּעְקְבֵ֨נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹֽרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹֽא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה:
And he said,“Is it for this reason that he was named Jacob: הִכִי is an expression denoting the interrogative, as in (below 29:15):”Is it because (הִכִי) you are my kinsman…?“ Was he named Jacob (יַעִקֹב) because of the future, because he was destined to deceive me (לְעָקְבֵנִי) ? Midrash Tanchuma (Buber, Toledoth 23) [asks]: Why did Isaac shudder? He said, ”Perhaps I am guilty of an iniquity, for I have blessed the younger son before the older one, and thus altered the order of the relationship.“ [Thereupon], Esau started crying, ”He has already deceived me twice!“ His father said to him, ”What did he do to you?“ He replied, ”He took my birthright.“ He [Isaac] said,”That is why I was troubled and shuddered, for [I was afraid that] perhaps I [had] transgressed the line of strict justice, [but] now [that I know that] I actually blessed the firstborn, ‘he too shall be blessed’." הכי קרא שמו: לשון תימה הוא, כמו (לקמן כט טו) הכי אחי אתה, שמא לכך נקרא שמו יעקב על שם סופו שהוא עתיד לעקבני. תנחומא (תנחומא ישן כג) למה חרד יצחק, אמר שמא עון יש בי שברכתי הקטן לפני הגדול, ושניתי סדר היחס. התחיל עשו מצעק ויעקבני זה פעמים, אמר לו אביו מה עשה לך, אמר לו את בכורתי לקח, אמר בכך הייתי מצר וחרד שמא עברתי על שורת הדין, עכשיו לבכור ברכתי, גם ברוך יהיה:
for he has deceived me: Heb. וַיַעְקְבֵנִי. [To be explained] according to the Targum וּכַמַנִי [meaning]: and he lay in wait for me. [The word] וְאָרַב [(Deut. 19:11):“and he lies in wait,”] is translated by the Targum as וּכְמַן Others read in the Targum [not וּכַמַנִי, but] וְחַכְּמַנִי [meaning]: he outwitted me. ויעקבני: כתרגומו וכמני, ארבני. וארב, וכמן. ויש מתרגמין וחכמני נתחכם לי:
reserved: [אָצַלְתּ] an expression of separation, as in וַיָּאצֶל (“and he separated”) (Num. 11:25). (Other editions read: וַיַּצֵּל (below 31:9). [From Targum Onkelos] אצלת: לשון הפרשה, כמו (במדבר יא כה) ויאצל:
37And Isaac answered and said to Esau, "Behold, I made him a master over you, and I gave him all his brothers as servants, and I have sustained him with corn and wine; so for you then, what shall I do, my son?" לזוַיַּ֨עַן יִצְחָ֜ק וַיֹּ֣אמֶר לְעֵשָׂ֗ו הֵ֣ן גְּבִ֞יר שַׂמְתִּ֥יו לָךְ֙ וְאֶת־כָּל־אֶחָ֗יו נָתַ֤תִּי לוֹ֙ לַֽעֲבָדִ֔ים וְדָגָ֥ן וְתִיר֖שׁ סְמַכְתִּ֑יו וּלְכָ֣ה אֵפ֔וֹא מָ֥ה אֶֽעֱשֶׂ֖ה בְּנִֽי:
Behold…a master: This is the seventh blessing [given to Jacob] and yet he puts it first? Rather, he said to him, “What use will a blessing be to you? If you acquire property, it will be his, for I have made him a master over you, and whatever a slave acquires, belongs to his master.” [From Gen. 67:5] הן גביר: ברכה זו שביעית היא והוא עושה אותה ראשונה, אלא אמר לו מה תועלת לך בברכה, אם תקנה נכסים שלו הם, שהרי גביר שמתיו לך ומה שקנה עבד קנה רבו:
so for you then, what shall I do: Where will I seek for something to do for you? ולכה אפוא מה אעשה: איה פה אבקש מה לעשות לך:
38And Esau said to his father, "Have you [but] one blessing, my father? Bless me too, my father." And Esau raised his voice and wept. לחוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבֲרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ:
Have you [but] one blessing: The“hey” [in הַבִרָכָה] indicates an interrogative expression, as in (Num. 13:19):“are they in open cities (הַבְּמַחֲנַיִם) ?” ;“is it fat (הַשְּׁמֵנָה) ?” ; (II Sam. 3:33):“[Should Abner die] like the death of (הַכְּמוֹת) a wicked man?” הברכה אחת: ה"א זו משמשת לשון תמיה, כמו (במדבר יג יט) הבמחנים, (במדבר יג כ) השמנה היא, (ש"ב ג לג) הכמות נבל:
39And his father Isaac answered and said to him, "Behold, your dwelling place shall be the fat places of the earth and of the dew of the heaven from above. לטוַיַּ֛עַן יִצְחָ֥ק אָבִ֖יו וַיֹּ֣אמֶר אֵלָ֑יו הִנֵּ֞ה מִשְׁמַנֵּ֤י הָאָ֨רֶץ֙ יִֽהְיֶ֣ה מֽוֹשָׁבֶ֔ךָ וּמִטַּ֥ל הַשָּׁמַ֖יִם מֵעָֽל:
Behold…the fat places of the earth: This is the part of Italy belonging to Greece (from Gen. Rabbah 67:6). משמני הארץ וגו': זו איטליאה של יון:
40And you shall live by your sword, and you shall serve your brother, and it will be, when you grieve, that you will break his yoke off your neck." מוְעַל־חַרְבְּךָ֣ תִֽחְיֶ֔ה וְאֶת־אָחִ֖יךָ תַּֽעֲבֹ֑ד וְהָיָה֙ כַּֽאֲשֶׁ֣ר תָּרִ֔יד וּפָֽרַקְתָּ֥ עֻלּ֖וֹ מֵעַ֥ל צַוָּארֶֽךָ:
And…by your sword: וְעַל חַרְבְּ is the same as בְּחַרְבְּ [by your sword]. Sometimes עַל takes the place of the letter “beth,” as in (Ezek. 33:26);“You stood by your sword (עַל חַרְבְּכֶם),” [which is the same as] בְּחַרְבְּכֶם (Exod. 6:26);“by their hosts (עַל צִבְאוֹתָם)” [is the same as] בְּצִבְאוֹתָם. ועל חרבך: כמו בחרבך, יש על שהוא במקום אות ב', כמו (יחזקאל לג כו) עמדתם על חרבכם בחרבכם, (שמות ו כו) על צבאותם בצבאותם:
and it will be, when you grieve: [תָּרִיד] is an expression of pain, as in (Ps. 55:3):“I will lament (אָרִיד) in my speech” ; i.e., when the Israelites will transgress the Torah, and you will have cause to grieve about the blessings that he took, “you will break his yoke,” etc. [From Targum Onkelos] והיה כאשר תריד: לשון צער, כמו (תהלים נה ג) אריד בשיחי, כלומר כשיעברו ישראל את התורה, ויהיה לך פתחון פה להצטער על הברכות שנטל, ופרקת עלו וגו':
41And Esau hated Jacob because of the blessing that his father had blessed him, and Esau said to himself, "Let the days of mourning for my father draw near, I will then kill my brother Jacob. " מאוַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶת־יַֽעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַֽעֲקֹ֥ב אָחִֽי:
Let the days of mourning for my father draw near: As its apparent meaning,“that I should not grieve my father,” and there are various Midrashic explanations. יקרבו ימי אבל אבי: כמשמעו, שלא אצער את אבא. ומדרש אגדה לכמה פנים יש:
42And Rebecca was told of the words of Esau, her elder son, and she sent and called Jacob, her younger son, and she said to him, "Behold, your brother Esau regrets [his relationship] to you [and wishes] to kill you. מבוַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַֽעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהָרְגֶֽךָ:
And Rebecca was told of: She was told by Divine Inspiration what Esau was thinking in his heart. [From Gen. Rabbah 67:9] ויגד לרבקה: ברוח הקודש הוגד לה מה שעשו מהרהר בלבו:
regrets [his relationship] to you: Heb. מִתְנַחֵם. He regrets the brotherly relationship, to consider other [than brotherly] thoughts, to behave towards you as a stranger and to kill you. The Midrash Aggadah (Gen. Rabbah 67:9), however, explains [it as an expression of consolation]: In his eyes, you are already dead, and he has drunk a cup of consolation [a cup of wine customarily drunk in the house of mourning] over you. But according to its simple meaning, it is an expression of consolation. By killing you he consoles himself about [losing] the blessings (Tanchuam Buber, Vayetzei 1). מתנחם לך: נחם על האחוה לחשוב מחשבה אחרת להתנכר לך ולהרגך. ומדרש אגדה כבר אתה מת בעיניו ושתה עליך כוס של תנחומים. ולפי פשוטו לשון תנחומים, מתנחם הוא על הברכות בהריגתך:
43And now, my son, hearken to my voice, and arise, flee to my brother Laban, to Haran. מגוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה:
44And you shall dwell with him for a few days until your brother's wrath has subsided. מדוְיָֽשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ:
a few days: Heb. אִחָדִים, few. אחדים: מועטים:
45Until your brother's rage subsides from you, and he forgets what you did to him, and I will send and bring you from there. Why should I be bereft of both of you on one day?" מהעַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָֽׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד:
Why should I be bereft: Heb. אֶשְׁכַּל. I will be bereft of both of you. [This teaches that] one who buries his children is called שָׁכוּל, bereft. And so, concerning Jacob, it is said (below 43:14):“As I am bereft (שָׁכֹלְתִּי), I shall be bereft (שָׁכָלְתּי).” למה אשכל: אהיה שכולה משניכם. הקובר את בניו קרוי שכול. וכן ביעקב אמר (להלן מג יד) כאשר שכלתי שכלתי:
of both of you: If he rises up against you and you kill him, his sons will rise up and kill you. And the Divine Spirit poured itself upon her and she prophesied that they would die on the same day, as is delineated in the chapter entitled הַמְּקַנֵּא לְאִשְׁתּוֹ (Sotah 13a). גם שניכם: אם יקום עליך ואתה תהרגנו יעמדו בניו ויהרגוך, ורוח הקדש נזרקה בה ונתנבאה שביום אחד ימותו, כמו שמפורש בפרק המקנא לאשתו (סוטה יג א):
46And Rebecca said to Isaac, "I am disgusted with my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth like these, from the daughters of the land, of what use is life to me?" מווַתֹּ֤אמֶר רִבְקָה֙ אֶל־יִצְחָ֔ק קַ֣צְתִּי בְחַיַּ֔י מִפְּנֵ֖י בְּנ֣וֹת חֵ֑ת אִם־לֹקֵ֣חַ יַֽ֠עֲקֹ֠ב אִשָּׁ֨ה מִבְּנֽוֹת־חֵ֤ת כָּאֵ֨לֶּה֙ מִבְּנ֣וֹת הָאָ֔רֶץ לָ֥מָּה לִּ֖י חַיִּֽים:
I am disgusted with my life: Heb. קַצְתִּי, I am disgusted with my life. קצתי בחיי: מאסתי בחיי:
Genesis Chapter 28
1And Isaac called Jacob and blessed him, and he commanded him and said to him, "You shall not take a wife of the daughters of Canaan. אוַיִּקְרָ֥א יִצְחָ֛ק אֶל־יַֽעֲקֹ֖ב וַיְבָ֣רֶךְ אֹת֑וֹ וַיְצַוֵּ֨הוּ֙ וַיֹּ֣אמֶר ל֔וֹ לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:
2Arise, go to Padan aram, to the house of Bethuel, your mother's father, and take yourself from there a wife of the daughters of Laban, your mother's brother. בק֥וּם לֵךְ֙ פַּדֶּ֣נָ֥ה אֲרָ֔ם בֵּ֥יתָה בְתוּאֵ֖ל אֲבִ֣י אִמֶּ֑ךָ וְקַח־לְךָ֤ מִשָּׁם֙ אִשָּׁ֔ה מִבְּנ֥וֹת לָבָ֖ן אֲחִ֥י אִמֶּֽךָ:
to Padan: Heb. פַּדֶּנָה like לְפַדָּן. [From Targum Onkelos] פדנה: כמו לפדן:
to the house of Bethuel: Heb. בֵּיתָה to the house of (לְבֵית) Bethuel [Targum Onkelos]. Any word that requires a “lamed” at the beginning may take a“hey” at the end instead. [From Yev. 13b] 3. ביתה בתואל: לבית בתואל. כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
3And may the Almighty God bless you and make you fruitful and multiply you, and you shall become an assembly of peoples. גוְאֵ֤ל שַׁדַּי֨ יְבָרֵ֣ךְ אֹֽתְךָ֔ וְיַפְרְךָ֖ וְיַרְבֶּ֑ךָ וְהָיִ֖יתָ לִקְהַ֥ל עַמִּֽים:
And…the Almighty God: Heb. שַׁדַּי. May He Who has enough (שֶׁדָּי) blessings for those who are blessed from His mouth, bless you. ואל שדי: מי שדי בברכותיו למתברכין מפיו יברך אותך:
4And may He give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your sojournings, which God gave to Abraham." דוְיִתֶּן־לְךָ֙ אֶת־בִּרְכַּ֣ת אַבְרָהָ֔ם לְךָ֖ וּלְזַרְעֲךָ֣ אִתָּ֑ךְ לְרִשְׁתְּךָ֙ אֶת־אֶ֣רֶץ מְגֻרֶ֔יךָ אֲשֶׁר־נָתַ֥ן אֱלֹהִ֖ים לְאַבְרָהָֽם:
the blessing of Abraham: that He said to him (above 12:2): “And I will make you into a great nation” ; (above 22:18): “[And all the nations of the world] will bless themselves with your seed.” May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you. [From Tanchuma, Vezoth Haberachah 1] את ברכת אברהם: שאמר לו (לעיל יב ב) ואעשך לגוי גדול, (שם כב יח) והתברכו בזרעך. יהיו אותן ברכות האמורות בשבילך, ממך יצא אותו הגוי ואותו הזרע המבורך:
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Daily Tehillim: Chapters 1 - 9
• Hebrew text
• English text
• 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
FOOTNOTES
1. The day David was crowned. (Rashi)
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.
FOOTNOTES
1. A musical instrument that sounded like the buzzing of bees (Metzudot).
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.
1
FOOTNOTES
1. Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
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
FOOTNOTES
1. This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
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.
FOOTNOTES
1. A musical instrument crafted in Gath (Metzudot).
2. The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
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.
• English Text
• Hebrew Text
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• Video Class• Friday, Kislev 1, 5776 · November 13, 2015
Today's Tanya Lesson
Kuntres Acharon, end of Essay 3
ומה שכתוב בפרשת פקודי: גו רקיע תתאה
As to what is stated in [the Zohar,] Parshat Pekudei,1 [that prayer without proper intent is repelled] “into the lowest heaven,” indicating that it is allowed to rise at least to that point,
ובפרשת ויקהל משמע דדוקא אי איהי מלה כדקה יאות, סלקין עמה עד אוירא דרקיע דלעילא כו׳
whereas in [the Zohar,] Parshat Vayakhel,2 the implication is that “only if it is a seemly word, i.e., prompted by the proper intent, do [the appointed angels] ascend with it to the atmosphere of the heaven above...,”
How does this latter passage accord with the previously-quoted statement in Pekudei, that even when the prayer is without proper intent it still ascends, at least to the lowest firmament?
לא קשיא מידי
this [seeming contradiction] presents no problem.
דרקיע תתאה מאינון רקיעין דמדברי גו עלמא, שבפרשת פקודי, הן דמלכות דעשיה
For the expression in Pekudei, “the lowest heaven of the heavens that govern the world,” refers toMalchut of Asiyah,
ודפרשת ויקהל, הן דז״א דעשיה, כמו שכתוב בעץ חיים, שער השמות פרק ה׳, גבי ז״א דעשיה, עיין שם
whereas in Parshat Vayakhel, the reference is to Za of Asiyah, as is written in Etz Chayim, Shaar HaShemot, ch. 3, in reference to Za of Asiyah; see there.
It could be argued that the above question presupposed that the “lower heaven” of Pekudei was of the same level as the “heaven above” of Vayakhel, for the “lower heaven” too is “above the sun.”
By the same token, the answer refers to two distinct levels of “heaven”. Pekudei refers to Malchut of Asiyah, whileVayakhel refers to Za of Asiyah, to which prayers ascend when they are “seemly”. From this level they ascend yet further, to the G‑dliness of the Ten Sefirot of Yetzirah and Beriah. The main point here is, however, that when a prayer is not “seemly” it is not elevated even to Za of Asiyah, but merely to Malchut of Asiyah.
It could be explained that when prayer without proper intent is elevated to the “lower heaven,” its elevation does not bring about that which prayer should effect. For in order for a prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year’s blessings, and so on. When, however, a prayer is repelled to Malchut of Asiyah, i.e., to that level from which all worldly things derive their life-force, then this level obviously cannot provide for whatever the world is lacking.
But when a properly-motivated prayer reaches up to Za of Asiyah, from there an efflux can be drawn down into the world to provide whatever the world lacks, thereby fulfilling the individual’s petitions.
והא דמשמע לכאורה, בפרשת פקודי, דגם תפלה פסולה עולה עד היכל הראשון, שממנו נדחית למטה, והוא בז״א דבריאה
As to the apparent implication in Parshat Pekudei that even invalid prayer — prayer whose intent is confused by alien thoughts — ascends to the First Chamber, whence it is hurled down, and this [Chamber] is in Za ofBeriah,
It would thus seem that even an invalid prayer is at first elevated to Za of Beriah.
לא קשיא מידי, שהרי אפילו כל העוונות ממש, קלות וחמורות, עולות לשם, אפילו עד היכל הד׳, כמו שכתוב דף רנ״ב עמוד א׳
this presents no difficulty, for even palpable sins, minor and grave, ascend there, even as far as the Fourth Chamber, as is written [in the Zohar] on page 252a.
אלא ודאי שאין מהות העליות שוות, ואין ערוך ודמיון ביניהם, אלא בשיתוף השם בלבד, ודי למבין
It is thus certain that in essence the [above] ascensions are not identical, and there is no comparison or similarity between them except for the common name. This will suffice for the discerning.
The elevation of good actions means that they are actually uplifted to higher degrees of holiness, where they accomplish whatever they are intended to accomplish. With regard to sins, however, their “elevation” to the higher worlds brings about a blemish there. So, too, when we say that an “invalid prayer” ascends to the First Chamber, we are not at all speaking of the kind of elevation that takes place when a prayer is offered with the proper intent.
ובזה יובן גם כן מה שכתוב שם, דף רמ״ז, שבהיכל הב׳ (אולי צריך להיות: אזדמן הממונה, ואולי צריך להיות: קיימין הלבושים ממונה על הלבושים) שמלבישים הנשמה ממעשה המצות
This will also enable us to grasp the statement [in the Zohar] on page 247, that in the Second Chamber [there is to be found] the one appointed over the garments that clothe the soul as a result of the performance of mitzvot,
The bracketed Hebrew text here offers several variations: [3 “Possibly the text should read, ‘there is found the one4appointed’; or possibly it should read, ‘the garments are5 housed.’”6]
אף שהוא בגן עדן התחתון דעשיה, כמו שכתוב שם, דף ר״י
even though [the mitzvot performed], and by extension, the soul’s garments that are fashioned thereby, are in the Lower Gan Eden in [the World of] Asiyah, as stated there (in the Zohar) on page 210.
How, then, do we say that the one appointed over — or alternatively, the garments of — the performance of the mitzvot are to be found in the Second Chamber of the World of Beriah?
However, as explained earlier, the above elevations are essentially dissimilar. Thus, though the mitzvot performed are located in the lower Garden of Eden of the World of Asiyah, the soul nevertheless ascends to the Second Chamber of Beriahand receives from there the garments that result from the performance of mitzvot. For the elevation of the soul to the level ofBeriah in order to receive its garments is utterly different from the elevation of the mitzvot themselves to the lower Garden of Eden of the World of Asiyah.
והנה תפלה פסולה עדיפא מתורה שלא לשמה ממש
Now, invalid prayer is superior to Torah studied with a distinctly improper intention,
שהיא תחת השמש
for [the latter] is “under the sun,” since if it is undertaken for the purpose of self-aggrandizement it does not ascend at all,
והתפלה היא גו רקיע כו׳
while prayer — even “invalid prayer” — is “into the heaven,” albeit the lowest heaven.
אבל תורה סתם, שאינה שלא לשמה, רק מאהבה מסותרת טבעית
But the neutral study of Torah, that is without a negative intention, but is prompted merely by one’s latent, innate love,
For unconsciously, it is this love of G‑d that motivates even one’s merely habitual study of the Torah.
לא גרעא מהבל פיהן של תינוקות של בית רבן, דסליק לעילא מפני שהוא הבל שאין בו חטא
is not inferior to the “breath of the mouths of school children,” which ascends aloft because it is “breath untainted by sin.”7
וסליק לעילא, אף אם הוא שלא לשמה ממש, מיראת הרצועה שביד הסופר
This [breath] ascends aloft, even though it may be emphatically not altruistic, but only prompted by fear of punishment by the teacher.
In the same way, an adult whose study is of neutral intent is not tainted by sin (which it would be if he had studied for an ulterior motive). It therefore ascends heavenward.
ועיין שם, דף רנ״ה עמוד ב׳, שהמלאכים הם מעלים ההבל של תינוקות של בית רבן עד האצילות
See there on p. 255b, [where the Zohar states] that the angels elevate the breath of schoolchildren toAtzilut.
Addendum
In its primary meaning, the term “breath untainted by sin” signifies that the breath of the Torah study of schoolchildren is untainted because it proceeds from individuals who at this age are incapable of sin.
As the Gemara states in Shabbat,8 “Resh Lakish said in the name of R. Yehudah Nesiah, ‘The world exists solely by virtue of the breath of the mouths of schoolchildren [who study Torah].’ Said R. Papa to Abbaye: ‘And what of my Torah study and yours?’ He replied: ‘There is no comparison between breath that knows sin and breath that is free of sin.’” This means that children are not in the category of those who sin.
The Previous Rebbe once recalled9 that when his father, the Rebbe Rashab, taught him the above text, he first explained that the angels’ elevation of the Torah study of these children to Atzilut, as cited above from the Zohar by the Alter Rebbe, relates to the same rarefied level as the Supernal Unions that are accomplished by those who refine their bodies according to the secrets of the Kabbalah.
The Rebbe Rashab then added that the Alter Rebbe’s emphasis that this study comprised “breath untainted by sin” can be explained as follows: This is the breath of Torah words spoken by little children in artless simplicity. When they say, for example, “kametz alef: ah,” and they believe with a simple and ingrained faith that these and likewise all the other vowels and consonants of the Torah were transmitted to Moses on Sinai, then the very breath that emanates from their hearts is utterly pure, and untainted by sin.
(This commentary, continued the Rebbe Rashab, comes as an addition to the plain and primary meaning of “breath untainted by sin” — that these children are still pure from the taint of sin.)
Moreover, the above interpretation of breath being untainted by sin inasmuch as it emanates from uttering words of Torah with simple faith, applies not only to children, but to adults as well. They, too, can effect sublime Supernal Unions.
The Rebbe Rashab based this interpretation on a story he heard from the Baal Shem Tov when he visited his holy resting place at Mezhibuzh. At that time the Baal Shem Tov related that on his 16th birthday (18 Elul, 5474/1714) he had found himself in a small village. The local innkeeper was a very simple person who hardly knew how to read the prayers, let alone understand what they meant. He was, however, a very G‑d-fearing individual. On all matters and at all times he would quote the same phrase in the Holy Tongue, “Blessed be He; may He be blessed forever.” His wife too would always say in Yiddish, “Praised be His holy Name.”
That day, in accordance with the age-old custom of meditating in solitude for some time on one’s birthday, the Baal Shem Tov went off by himself to the fields. He recited chapters of Tehillim and engaged in unifying the Divine Names that emanate from its holy verses.
“As I was immersed in this,” the Baal Shem Tov related, “and unaware of my surroundings, I suddenly saw Elijah the Prophet. There was a smile on his lips. I was taken aback. For when I had been with the tzaddik R. Meir, and also when I had been in the company of the hidden tzaddikim, I had merited to see Elijah, but this was the first time that I had merited his appearance while all alone. I wondered about it. And besides, why was he smiling?
“Elijah said to me: ‘You are toiling so mightily to have the proper mystical intentions in bringing about the Supernal Unions of the Divine Names that emanate from the verses of Tehillim. And Aharon Shlomo the innkeeper and his wife Zlata Rivkah know nothing of the Unifications that result from his “Blessed be He; may He be blessed forever,” and from her “Praised be His holy Name.” Yet the Divine harmonies they create resonate in all the heavens more than all the Unifications of the Holy Name that are effected by the mystical intentions of the greatest tzaddikim.’
“Elijah described to me,” continued the Baal Shem Tov, “the great pleasure, as it were, that results in heaven from the words of praise and adoration uttered by men, women and children. Especially so, when they come from the mouths of simple folk. And most especially, when these praises are offered consistently, for then these people are constantly united with G‑d in pure faith and with an undivided heart.”
* * *
Having recounted this episode, the Rebbe Rashab added that it served as the basis for his additional interpretation of “breath untainted by sin” — that it applies not only to children but also to adults who act with pure faith and heartfelt simplicity, and who are thereby constantly united with G‑d, at all times and in all places.
* * *
The Rebbe stresses that this applies equally to adults only with respect to effecting Supernal Unions. With regard tomaintaining the world’s existence, however, it is clear from the above-quoted teaching in Shabbat that this is accomplished only by the “breath of the mouths of schoolchildren,” for this breath possesses as well the first quality of “breath untainted by sin”: it proceeds from those for whom sin is a virtual impossibility.
With regard to the refinement of the world, this is accomplished by those adults to whom the second exposition of “breath untainted by sin” applies — that the breath itself is untainted. In a sense, indeed, their breath has an even greater effect than the “breath of the mouths of schoolchildren.” For as the Rebbe Rashab further explains, children do not relate to the corporeality of this world, but only to its atmosphere. Since adults have a relationship with the corporeality of this world as well, the Supernal Unions that they effect refine its very crassness and corporeality.
FOOTNOTES
1. P. 245b, quoted above.
2. P. 201b, quoted above.
3. Brackets are in the original text.
4. Note of the Rebbe: “Rather than ‘one’.”
5. Note of the Rebbe: “Rather than ‘appointed over the garments.”’
6. Note of the Rebbe: “The expressions ‘is found’ and ‘are housed’ both relate [these garments] specifically to the Second Chamber. There is, however, some difficulty here, for it would seem that an even stronger statement is made there — that the garment is actually fashioned in this Chamber through the performance of the mitzvot.”
7. Shabbat 119b; see also the Addendum below.
8. Shabbat 119b; see also the Addendum below.
9. Sefer HaSichot 5703, p. 163ff.
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Friday, Kislev 1, 5776 · November 13, 2015
Today's Tanya Lesson
Kuntres Acharon, end of Essay 3
ומה שכתוב בפרשת פקודי: גו רקיע תתאה
As to what is stated in [the Zohar,] Parshat Pekudei,1 [that prayer without proper intent is repelled] “into the lowest heaven,” indicating that it is allowed to rise at least to that point,
ובפרשת ויקהל משמע דדוקא אי איהי מלה כדקה יאות, סלקין עמה עד אוירא דרקיע דלעילא כו׳
whereas in [the Zohar,] Parshat Vayakhel,2 the implication is that “only if it is a seemly word, i.e., prompted by the proper intent, do [the appointed angels] ascend with it to the atmosphere of the heaven above...,”
How does this latter passage accord with the previously-quoted statement in Pekudei, that even when the prayer is without proper intent it still ascends, at least to the lowest firmament?
לא קשיא מידי
this [seeming contradiction] presents no problem.
דרקיע תתאה מאינון רקיעין דמדברי גו עלמא, שבפרשת פקודי, הן דמלכות דעשיה
For the expression in Pekudei, “the lowest heaven of the heavens that govern the world,” refers toMalchut of Asiyah,
ודפרשת ויקהל, הן דז״א דעשיה, כמו שכתוב בעץ חיים, שער השמות פרק ה׳, גבי ז״א דעשיה, עיין שם
whereas in Parshat Vayakhel, the reference is to Za of Asiyah, as is written in Etz Chayim, Shaar HaShemot, ch. 3, in reference to Za of Asiyah; see there.
It could be argued that the above question presupposed that the “lower heaven” of Pekudei was of the same level as the “heaven above” of Vayakhel, for the “lower heaven” too is “above the sun.”
By the same token, the answer refers to two distinct levels of “heaven”. Pekudei refers to Malchut of Asiyah, whileVayakhel refers to Za of Asiyah, to which prayers ascend when they are “seemly”. From this level they ascend yet further, to the G‑dliness of the Ten Sefirot of Yetzirah and Beriah. The main point here is, however, that when a prayer is not “seemly” it is not elevated even to Za of Asiyah, but merely to Malchut of Asiyah.
It could be explained that when prayer without proper intent is elevated to the “lower heaven,” its elevation does not bring about that which prayer should effect. For in order for a prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year’s blessings, and so on. When, however, a prayer is repelled to Malchut of Asiyah, i.e., to that level from which all worldly things derive their life-force, then this level obviously cannot provide for whatever the world is lacking.
But when a properly-motivated prayer reaches up to Za of Asiyah, from there an efflux can be drawn down into the world to provide whatever the world lacks, thereby fulfilling the individual’s petitions.
והא דמשמע לכאורה, בפרשת פקודי, דגם תפלה פסולה עולה עד היכל הראשון, שממנו נדחית למטה, והוא בז״א דבריאה
As to the apparent implication in Parshat Pekudei that even invalid prayer — prayer whose intent is confused by alien thoughts — ascends to the First Chamber, whence it is hurled down, and this [Chamber] is in Za ofBeriah,
It would thus seem that even an invalid prayer is at first elevated to Za of Beriah.
לא קשיא מידי, שהרי אפילו כל העוונות ממש, קלות וחמורות, עולות לשם, אפילו עד היכל הד׳, כמו שכתוב דף רנ״ב עמוד א׳
this presents no difficulty, for even palpable sins, minor and grave, ascend there, even as far as the Fourth Chamber, as is written [in the Zohar] on page 252a.
אלא ודאי שאין מהות העליות שוות, ואין ערוך ודמיון ביניהם, אלא בשיתוף השם בלבד, ודי למבין
It is thus certain that in essence the [above] ascensions are not identical, and there is no comparison or similarity between them except for the common name. This will suffice for the discerning.
The elevation of good actions means that they are actually uplifted to higher degrees of holiness, where they accomplish whatever they are intended to accomplish. With regard to sins, however, their “elevation” to the higher worlds brings about a blemish there. So, too, when we say that an “invalid prayer” ascends to the First Chamber, we are not at all speaking of the kind of elevation that takes place when a prayer is offered with the proper intent.
ובזה יובן גם כן מה שכתוב שם, דף רמ״ז, שבהיכל הב׳ (אולי צריך להיות: אזדמן הממונה, ואולי צריך להיות: קיימין הלבושים ממונה על הלבושים) שמלבישים הנשמה ממעשה המצות
This will also enable us to grasp the statement [in the Zohar] on page 247, that in the Second Chamber [there is to be found] the one appointed over the garments that clothe the soul as a result of the performance of mitzvot,
The bracketed Hebrew text here offers several variations: [3 “Possibly the text should read, ‘there is found the one4appointed’; or possibly it should read, ‘the garments are5 housed.’”6]
אף שהוא בגן עדן התחתון דעשיה, כמו שכתוב שם, דף ר״י
even though [the mitzvot performed], and by extension, the soul’s garments that are fashioned thereby, are in the Lower Gan Eden in [the World of] Asiyah, as stated there (in the Zohar) on page 210.
How, then, do we say that the one appointed over — or alternatively, the garments of — the performance of the mitzvot are to be found in the Second Chamber of the World of Beriah?
However, as explained earlier, the above elevations are essentially dissimilar. Thus, though the mitzvot performed are located in the lower Garden of Eden of the World of Asiyah, the soul nevertheless ascends to the Second Chamber of Beriahand receives from there the garments that result from the performance of mitzvot. For the elevation of the soul to the level ofBeriah in order to receive its garments is utterly different from the elevation of the mitzvot themselves to the lower Garden of Eden of the World of Asiyah.
והנה תפלה פסולה עדיפא מתורה שלא לשמה ממש
Now, invalid prayer is superior to Torah studied with a distinctly improper intention,
שהיא תחת השמש
for [the latter] is “under the sun,” since if it is undertaken for the purpose of self-aggrandizement it does not ascend at all,
והתפלה היא גו רקיע כו׳
while prayer — even “invalid prayer” — is “into the heaven,” albeit the lowest heaven.
אבל תורה סתם, שאינה שלא לשמה, רק מאהבה מסותרת טבעית
But the neutral study of Torah, that is without a negative intention, but is prompted merely by one’s latent, innate love,
For unconsciously, it is this love of G‑d that motivates even one’s merely habitual study of the Torah.
לא גרעא מהבל פיהן של תינוקות של בית רבן, דסליק לעילא מפני שהוא הבל שאין בו חטא
is not inferior to the “breath of the mouths of school children,” which ascends aloft because it is “breath untainted by sin.”7
וסליק לעילא, אף אם הוא שלא לשמה ממש, מיראת הרצועה שביד הסופר
This [breath] ascends aloft, even though it may be emphatically not altruistic, but only prompted by fear of punishment by the teacher.
In the same way, an adult whose study is of neutral intent is not tainted by sin (which it would be if he had studied for an ulterior motive). It therefore ascends heavenward.
ועיין שם, דף רנ״ה עמוד ב׳, שהמלאכים הם מעלים ההבל של תינוקות של בית רבן עד האצילות
See there on p. 255b, [where the Zohar states] that the angels elevate the breath of schoolchildren toAtzilut.
Addendum
In its primary meaning, the term “breath untainted by sin” signifies that the breath of the Torah study of schoolchildren is untainted because it proceeds from individuals who at this age are incapable of sin.
As the Gemara states in Shabbat,8 “Resh Lakish said in the name of R. Yehudah Nesiah, ‘The world exists solely by virtue of the breath of the mouths of schoolchildren [who study Torah].’ Said R. Papa to Abbaye: ‘And what of my Torah study and yours?’ He replied: ‘There is no comparison between breath that knows sin and breath that is free of sin.’” This means that children are not in the category of those who sin.
The Previous Rebbe once recalled9 that when his father, the Rebbe Rashab, taught him the above text, he first explained that the angels’ elevation of the Torah study of these children to Atzilut, as cited above from the Zohar by the Alter Rebbe, relates to the same rarefied level as the Supernal Unions that are accomplished by those who refine their bodies according to the secrets of the Kabbalah.
The Rebbe Rashab then added that the Alter Rebbe’s emphasis that this study comprised “breath untainted by sin” can be explained as follows: This is the breath of Torah words spoken by little children in artless simplicity. When they say, for example, “kametz alef: ah,” and they believe with a simple and ingrained faith that these and likewise all the other vowels and consonants of the Torah were transmitted to Moses on Sinai, then the very breath that emanates from their hearts is utterly pure, and untainted by sin.
(This commentary, continued the Rebbe Rashab, comes as an addition to the plain and primary meaning of “breath untainted by sin” — that these children are still pure from the taint of sin.)
Moreover, the above interpretation of breath being untainted by sin inasmuch as it emanates from uttering words of Torah with simple faith, applies not only to children, but to adults as well. They, too, can effect sublime Supernal Unions.
The Rebbe Rashab based this interpretation on a story he heard from the Baal Shem Tov when he visited his holy resting place at Mezhibuzh. At that time the Baal Shem Tov related that on his 16th birthday (18 Elul, 5474/1714) he had found himself in a small village. The local innkeeper was a very simple person who hardly knew how to read the prayers, let alone understand what they meant. He was, however, a very G‑d-fearing individual. On all matters and at all times he would quote the same phrase in the Holy Tongue, “Blessed be He; may He be blessed forever.” His wife too would always say in Yiddish, “Praised be His holy Name.”
That day, in accordance with the age-old custom of meditating in solitude for some time on one’s birthday, the Baal Shem Tov went off by himself to the fields. He recited chapters of Tehillim and engaged in unifying the Divine Names that emanate from its holy verses.
“As I was immersed in this,” the Baal Shem Tov related, “and unaware of my surroundings, I suddenly saw Elijah the Prophet. There was a smile on his lips. I was taken aback. For when I had been with the tzaddik R. Meir, and also when I had been in the company of the hidden tzaddikim, I had merited to see Elijah, but this was the first time that I had merited his appearance while all alone. I wondered about it. And besides, why was he smiling?
“Elijah said to me: ‘You are toiling so mightily to have the proper mystical intentions in bringing about the Supernal Unions of the Divine Names that emanate from the verses of Tehillim. And Aharon Shlomo the innkeeper and his wife Zlata Rivkah know nothing of the Unifications that result from his “Blessed be He; may He be blessed forever,” and from her “Praised be His holy Name.” Yet the Divine harmonies they create resonate in all the heavens more than all the Unifications of the Holy Name that are effected by the mystical intentions of the greatest tzaddikim.’
“Elijah described to me,” continued the Baal Shem Tov, “the great pleasure, as it were, that results in heaven from the words of praise and adoration uttered by men, women and children. Especially so, when they come from the mouths of simple folk. And most especially, when these praises are offered consistently, for then these people are constantly united with G‑d in pure faith and with an undivided heart.”
* * *
Having recounted this episode, the Rebbe Rashab added that it served as the basis for his additional interpretation of “breath untainted by sin” — that it applies not only to children but also to adults who act with pure faith and heartfelt simplicity, and who are thereby constantly united with G‑d, at all times and in all places.
* * *
The Rebbe stresses that this applies equally to adults only with respect to effecting Supernal Unions. With regard tomaintaining the world’s existence, however, it is clear from the above-quoted teaching in Shabbat that this is accomplished only by the “breath of the mouths of schoolchildren,” for this breath possesses as well the first quality of “breath untainted by sin”: it proceeds from those for whom sin is a virtual impossibility.
With regard to the refinement of the world, this is accomplished by those adults to whom the second exposition of “breath untainted by sin” applies — that the breath itself is untainted. In a sense, indeed, their breath has an even greater effect than the “breath of the mouths of schoolchildren.” For as the Rebbe Rashab further explains, children do not relate to the corporeality of this world, but only to its atmosphere. Since adults have a relationship with the corporeality of this world as well, the Supernal Unions that they effect refine its very crassness and corporeality.
FOOTNOTES
1. P. 245b, quoted above.
2. P. 201b, quoted above.
3. Brackets are in the original text.
4. Note of the Rebbe: “Rather than ‘one’.”
5. Note of the Rebbe: “Rather than ‘appointed over the garments.”’
6. Note of the Rebbe: “The expressions ‘is found’ and ‘are housed’ both relate [these garments] specifically to the Second Chamber. There is, however, some difficulty here, for it would seem that an even stronger statement is made there — that the garment is actually fashioned in this Chamber through the performance of the mitzvot.”
7. Shabbat 119b; see also the Addendum below.
8. Shabbat 119b; see also the Addendum below.
9. Sefer HaSichot 5703, p. 163ff.
---------------------
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
Friday, Kislev 1, 5776 · November 13, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 166
A Priest's Ritual Purity
"He shall not become impure for the dead among his people"—Leviticus 21:1.
A kohen (priest) may not contract ritual impurity through contact with a human corpse. The exception to this rule are his next of kin [—his father, mother, brother, unmarried sister, son and daughter. The Sages added his wife to the list].
This prohibition only applies to male priests.
Full text of this Mitzvah »
Friday, Kislev 1, 5776 · November 13, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 166
A Priest's Ritual Purity
"He shall not become impure for the dead among his people"—Leviticus 21:1.
A kohen (priest) may not contract ritual impurity through contact with a human corpse. The exception to this rule are his next of kin [—his father, mother, brother, unmarried sister, son and daughter. The Sages added his wife to the list].
This prohibition only applies to male priests.
Full text of this Mitzvah »
A Priest's Ritual Purity
Negative Commandment 166
Translated by Berel Bell
The 166th prohibition is that a regular kohen is forbidden from becoming tameh for any dead person other than the relatives listed in the Torah.1
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not become tameh through the dead of his people."
One who transgresses this prohibition and becomes tameh for anyone other than the six3 specified relatives is punished by lashes.
This prohibition does not apply to women. The Oral Tradition4 explains the phrase,5 "Sons of Aaron," to mean, "Only the 'sons of Aaron,' not the daughters of Aaron."
FOOTNOTES
1.See P37.
2.Lev. 21:1.
3.See Kapach, 5731, footnote 26.
4.Sifra, Parshas Emor.
5.Lev. 21:1.
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• Nedarim - Chapter 10
Halacha 1
When a person takes a vow or an oath, saying: "I will not taste [food] today," he is forbidden only until nightfall.1 [If he said]: "I will not taste food for one day," he is forbidden [to eat] for a twenty-four hour period after taking his vow. Accordingly, even though he is permitted [to eat] after nightfall, one who takes a vow "not to taste [food] today" should not eat after nightfall until he asks a sage [to retract his vow]. [This is] a decree lest he take an oath another time not to eat for an entire day and eat after nightfall. For people at large do not know the difference between these two situations.
Halacha 2
When one takes a vow, saying: "I will not taste [food] a day," there is an unresolved question.2 [Hence] he is forbidden to [eat] for an entire day, as if he had said "for one day." If he eats after nightfall, he does not receive lashes.3
When one takes a vow, saying: "I will not taste [food] during this week,"4 he is forbidden to eat during the remainder of the week and on the Sabbath, but he is permitted on Sunday.5 [When he says:] "I will not taste [a type of food]6 for one week," he is forbidden to eat [that type of food] for seven full days. If he says "[I will not eat a type of food] a week," there is an unresolved question. [Hence] he is forbidden to [eat that type of food] for seven full days. If he eats after the Sabbath, he does not receive lashes, as we explained.7
Halacha 3
[When one takes a vow, saying:] "I will not drink [wine] during this month," he is forbidden in the remaining days of the month. He is, however, permitted on the day of the following Rosh Chodesh even if the month is lacking.8 [If he took a vow, saying]: "I will not drink [wine] for an entire month," he is forbidden for 30 full days. [If he said]: I will not drink [wine] for a month," he is forbidden for 30 full days because of the unresolved question.9
Halacha 4
[When one takes a vow, saying:] "I will not eat meat this year," even if there is only one day left in the year,10 he is forbidden only that day and is permitted to eat [meat] on Rosh HaShanah. For the beginning of the year with regard to vows is Rosh Chodesh Tishrei.11
[If he says:] "I will not eat [meat] for one year," he is forbidden for a complete year12 from day to day. If it is a leap year,13 he is forbidden in that year and in the extra month. [If he says]: "I will not eat [meat] for a year," he is forbidden for a complete year from day to day, because of the unresolved question as explained.14
Halacha 5
[When one takes a vow, saying:] "I will not drink wine this seven-year cycle," he is forbidden in the remaining years of the seven year cycle and in the Sabbatical year.15 He is not permitted until Rosh HaShanah of the year after the Sabbatical year.
[If he says:] "I will not drink wine for a seven-year cycle," he is forbidden for seven full years from day to day. [If he says: "I will not drink wine] this Jubilee cycle, he is forbidden in the remaining years of the Jubilee cycle and in the fiftieth year itself.16
Halacha 6
[The following rules apply when one says:] "I will not drink wine until Rosh Chodesh Adar: If it was a leap year, but he did not know that it was a leap year when he took the vow, he is forbidden only until Rosh Chodesh Adar I.17 If he took the vow until the end of Adar, he is forbidden until the end of Adar II.18 If he did know that it was a leap year, he is forbidden until Rosh Chodesh Adar II.19
Halacha 7
When a person forbids himself from benefiting from a substance until Pesach, whether he said "until before Pesach" or "until Pesach," he is only forbidden until the holiday commences. If he says: "while it is Pesach,"20 he is forbidden until Pesach concludes. If he said: "until the wheat harvest" or "until the grape harvest," or "while it is the grape harvest" or "while it is the wheat harvest," he is forbidden only until that time arrives.21
Halacha 8
This is the general principle: Whenever there is a fixed time22 for a subject mentioned in a vow, he is forbidden only until that time comes. If he words [his vow] "as long as it is," he is forbidden until that time concludes. Whenever a subject does not have a fixed time - like the time of the wheat harvest or the grape harvest23 - whether he said "until" or "while it is," he is forbidden only until that time arrives.24
Halacha 9
Halacha 10
What is implied? If he took a vow in a valley and forbid himself [from benefiting] from a substance until the kayitz and then moved to a mountainous region,29 he should not pay attention to the time whether or not the fig harvest has begun in the place where he is at present. Instead, [he is concerned] with when it begins in the place where he took the vow and that is what he follows.30 Similar laws apply in all analogous situations.31
Halacha 11
When a person forbids himself [from benefiting] from a substance until "the rains," he is forbidden until the rainy season which in Eretz Yisrael [begins] on Rosh Chodesh Kislev. When the time of the rainy season arrives, he is released [from his vow] whether it rains or not. If, however, it rained from the seventeenth of MarCheshvan, he is released.32
If he said: "...Until it rains," he is forbidden until it rains, provided it rains from the second phase of the preliminary rainy season.33 In Eretz Yisrael and in the places close to it, this is from the twenty-third of MarCheshvan onward. If he explicitly said: "...until the rains cease," he is forbidden until the conclusion of Pesach in Eretz Yisrael and in the places like it.34
Halacha 12
When a person has his wife bound by a vow in MarCheshvan, telling her: "You may not benefit from me from now until Pesach if you go to your father's house from now until Sukkot," she is forbidden to benefit from him immediately. [This is] a decree for perhaps she will go.35 If she went before Pesach and derived benefit from him before Pesach, he is liable for lashes.36
If Pesach passed, even though the stipulation has expired,37 it is forbidden for him to treat the vow casually and allow her to go [to her father's home] and derive benefit from him.38 Instead, he should treat her as if it is forbidden until Sukkot as he vowed. [This applies] even though he made the vow dependent on a time that has already passed. Similar laws apply in all analogous situations. If she went [to her father's home] after Pesach, she is not forbidden to benefit from him.39
Halacha 13
If he told her: "You may not benefit from me from now until Sukkot if you go to your father's house from now until Pesach," she is forbidden to benefit from him immediately.40 If she went [to her father's home] before Pesach and he gave her benefit, he is subject to lashes. She remains forbidden to him until Sukkot.41After Pesach arrives, she is permitted to go to her father's house.42
| FOOTNOTES | |
| 1. |
For that is the end of the day in halachic terms.
|
| 2. |
Nedarim 60a discusses this issue without reaching a conclusion.
|
| 3. |
I.e., for lashes are not given when there is a doubt.
|
| 4. |
The Rambam uses the Hebrew term Shabbat, which literally means "Sabbath." Nevertheless, his intent (and that of his source, Nedarim 60a) is obviously a week and not the holy day itself.
When stating this law, the Shulchan Aruch (Yoreh De'ah 220:3) uses the term shavua for "week," rather than Shabbat. The Turei Zahav 220:2 states that the Shulchan Aruch's ruling applies when the person taking the vow speaks in lashon hakodesh, "the holy tongue." If, however, he would speak in Yiddish and say di voch, "this week," the Sabbath is not included, because the term vochimplies ordinary, weekdays that are different in nature than the holy Sabbath.
|
| 5. |
Even if a week has not passed since the vow was taken. The Radbaz states that the vow takes effect only when it is made during the week. If, however, it is made on the Sabbath, it takes effect only on the Sabbath itself, for the week has already concluded.
|
| 6. |
We are forced to say that he is referring only to one type of food. For if a person takes a vow that he will not eat at all for an entire week, the vow does not take effect, for it is impossible that he will fulfill it. See Hilchot Sh'vuot 1:7.
|
| 7. |
In the first clause of this halachah.
|
| 8. |
A month which is lacking is a month of 29 days [as opposed to a month of 30 days; see Hilchot Kiddush HaChodesh, chs. 1-3, which discusses the principles determining when a month is given only 29 days and when it is given 30].
The commentaries question why the Rambam (based on Nedarim 60b) speaks of the month being lacking. Seemingly, it is quite obvious that if there are only 29 days in a month, one would be permitted on Rosh Chodesh in the next month. The new month has already begun. A point that has to be made is that even if there are 30 days in a month, one is permitted to partake of wine on the thirtieth day. Since it is Rosh Chodesh of the coming month, the vow has concluded even though the date is the thirtieth of the previous month.
The Radbaz explains that this in fact is the Rambam's intent, even though his wording is somewhat difficult to explain in that manner. This interpretation is reflected in the wording of theShulchan Aruch (Yoreh De'ah 220:4). The Or Sameach offers a different interpretation, stating that when a month has only 29 days, sometimes the conjunction of the sun and the moon does not take place until the first day of the new month. Even so, since it is already Rosh Chodesh, the vow is concluded.
|
| 9. |
As explained in the previous halachah.
|
| 10. |
I.e., he made the vow on the twenty-ninth of Elul.
|
| 11. |
Although Rosh Chodesh Nisan is considered the beginning of the year in certain contexts, this does not apply with regard to vows.
|
| 12. |
I.e., a full year on the Jewish calendar.
|
| 13. |
And a month is added. See Hilchot Kiddush HaChodesh, ch. 4.
|
| 14. |
In Halachah 2.
|
| 15. |
Like the Sabbath is the conclusion of the week, the Sabbatical year is the conclusion of the seven year cycle (Radbaz).
|
| 16. |
For the Jubilee year is considered as the conclusion of the 50 year cycle.
|
| 17. |
For his intent was Adar that follows Shvat.
|
| 18. |
For his intent was to remain forbidden for the entire time referred to as Adar. This applies whether he knew that it was a leap year or not (Radbaz).
|
| 19. |
There is a difference of opinion among the Sages (Nedarim 63a) which of the two months Adar is considered as Adar and which is the additional month. There are other authorities who follow a different version of the passage in Nedarim and maintain that he is always forbidden only until the beginning of Adar I.
The Shulchan Aruch (Yoreh De'ah 220:8) mentions the Rambam's view as a minority opinion. The commentaries note that in other places in the Shulchan Aruch (Choshen Mishpat 43:28, Rama,Even HaEzer 126:7), the Rambam's view is not cited at all.
|
| 20. |
We have translated the expression to fit the meaning given it by the Rambam.
|
| 21. |
The rationale for this ruling is explained in the following halachah.
|
| 22. |
Like Pesach which lasts for seven days (eight in the Diaspora) as prescribed by the Torah.
|
| 23. |
There is no fixed time for the harvest's conclusion, for that depends on how plentiful it will be.
|
| 24. |
For we do not assume that he took a vow of undetermined length.
|
| 25. |
In his Commentary to the Mishnah (Nedarim 8:3), the Rambam defines this as referring to the period from the end of Tammuz until the end of Elul when figs ripen and are ready for harvesting.
|
| 26. |
The wheat harvest is several weeks after the barley harvest. Since wheat is the more important crop, it is given prominence (Kessef Mishneh).
|
| 27. |
The figs and grapes would be laid out upon the mats to dry in the sun.
|
| 28. |
As the Rambam explains in the following halachah.
|
| 29. |
A mountainous region is cooler in the summer than a valley and the figs there will ripen later.
|
| 30. |
For that was his intent when he took the vow. It does not matter if this leads to a more lenient ruling or a more stringent one [Shulchan Aruch (Yoreh De'ah 220:13).
|
| 31. |
E.g., if he took a vow until the katzir in a place where the primary crop is barley, he is forbidden until the beginning of the barley harvest (ibid.:14).
|
| 32. |
The seventeenth of MarCheshvan begins the first phase of the rainy season. Although it is really an extension of the summer and not the beginning of the winter (the Rambam's Commentary to the Mishnah, Pe'ah 7:5), rain at that time is not considered a chance occurrence and the vow is released. See Hilchot Ta'aniot 3:1-2 and Hilchot Matanot Aniyim 1:11 which also discuss these times for rain.
|
| 33. |
In his Commentary to the Mishnah (ibid.), the Rambam interprets the term reviah as referring to the time when rain descends, explaining that it is similar to the term used for impregnating a woman, because in both cases, the potential for life is granted.
|
| 34. |
For that is when the rains cease there. In the Diaspora, different laws apply with regard to all these expressions according to the local conditions.
|
| 35. |
And thus retroactively, she will be forbidden to derive benefit from the time the vow was taken. Had she been allowed to derive benefit, after she broke the vow, it would be a transgression.
|
| 36. |
For he allowed her to benefit from his property, thus committing a transgression. The woman is not liable for lashes (Radbaz). Others (Rashba, Rosh, Nedarim 57b) differ with the Rambam and maintain that the woman is liable for lashes.
|
| 37. |
For she did not benefit from him until Pesach.
|
| 38. |
The Merkevat HaMishneh explains that he should continue to withhold benefit from her, for that is the only way that he can insure that she will keep the vow. The Ra'avad and others differ with the Rambam concerning the need for this safeguard and their view is accepted by the Shulchan Aruch (Yoreh De'ah 220:22).
|
| 39. |
For the time for the stipulation has passed.
|
| 40. |
As above.
|
| 41. |
I.e., even if he was subjected to lashes for one transgression.
|
| 42. |
Because the term of the vow was completed. This applies even if she broke the vow and went before Pesach (Radbaz).
|
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• 3 Chapters: Avel Avel - Chapter 9, Avel Avel - Chapter 10, Avel Avel - Chapter 11
English Text | Hebrew Text | Audio: Listen | Download• Avel - Chapter 9
---------------------
Hayom Yom:
• English Text | Video Class
• Friday, Kislev 1, 5776 · 11/13/2015
"Today's Day"
Sunday Kislev 1, Rosh Chodesh* 5704
Torah lessons: Chumash: Vayeitsei, first parsha with Rashi.
Tehillim: 1-9.
Tanya: To understand the (p. 601)...the Minor Visage...(p. 603).
There were periods of time when R. Yekusiel Liepler, a chassid of the Alter Rebbe, davened Shacharit, Mincha and Maariv one right after the other; there was no time for intervals.
FOOTNOTES
*. This day is celebrated by chassidim as marking the good health, in 5738 (1977), of the Rebbe of righteous memory.---------------------
• 3 Chapters: Avel Avel - Chapter 9, Avel Avel - Chapter 10, Avel Avel - Chapter 11
English Text | Hebrew Text |
Audio: Listen | Download• Avel - Chapter 9
Halacha 1
Whenever a person rends his garments after the loss of a relative other than a parent, he may sew the tear after the seven days of mourning and mend it after thirty days. For one's father and mother, he may sew the tear after thirty days, but may never mend it. A woman should rend her garments and sew them immediately, even when she lost a father or mother, as an expression of modesty.
Halacha 2
Just as a person must rend his garments for the loss of his father and mother; so, too, he is obligated to rend his garments for the loss of a teacher who instructed him in the Torah, a nasi, the av beit din, the majority of the community who were slain, the cursing of God's name, the burning of a Torah scroll, when seeing the cities of Judah, Jerusalem, and the Temple in their destruction.
Halacha 3
All of these tears should be rent to the extent that one reveals his heart and they should never be mended. Although they should never be mended, they may be sewed irregularly, sewn after the sides are wound or twisted together, or sewn like ladders. All that was forbidden was Alexandrian mending.
Whenever a person tears a garment in a place where it was sewn irregularly or sewn after the sides were wound and twisted together, his act is of no consequence. If, however, he rips a garment where it has been mended in an Alexandrian manner, it is of consequence.
Even one turns a rent garment upside down and makes its collar its hem, he should not mend it.
Halacha 4
Just as the seller may not mend it; so, too, the purchaser may not. Therefore the seller must notify the purchaser that this tear may not be mended.
Halacha 5
What is the source that teaches that one is obligated to rend his garments at his teacher's death just as he rends his garments for his father? II Kings 2:12states: "He was calling out: 'My father, my father, the chariot of Israel and its horsemen.' And then he no longer saw him. And he took hold of his garments and tore them into two halves." This teaches that one must rip apart the collar.
Halacha 6
What is the source that teaches that one is obligated to rend his garments at the death of the nasi, the av beit din, and a report that the majority of the community have been slain? II Samuel 1:11-12 relates: "David took hold of his garments and rent them as did all the people who were with him. They mourned, they cried, and they fasted until the evening for Saul - the nasi - for his son Jonathan - the av beit din - and for the people of God and the House of Israel for they fell by the sword" - this is an unfavorable report.
Halacha 7
What is the source which teaches that one is obligated to rend his garments when hearing the blasphemy of God's name? II Kings 18:37 states: "And Elyakim ben Chilkiyah who oversaw the palace, Shevna the scribe, and Yoach ben Asaf the secretary, came to Chizkiyahu with rent garments." Just as one who hears the blasphemy itself must rend his garments; so, too, one who hears the report of the blasphemy from the listeners must rend his garments.
Halacha 8
The witnesses are not obligated to rend their garments when they testify in court, for they already tore them when they heard the blasphemy.
Halacha 9
What is the source which teaches that one is obligated to rend his garments for a Torah scroll that is burnt? Jeremiah 36:23-24 states: "And it came to pass that when Yehudi would read three or four columns... until the entire scroll was consumed by the fire in the hearth. And neither the king nor his servants became fearful, nor did they rend their garments." Implied is that one is obligated to rend one's garments.
One is obligated to rend one's garments only because of a Torah scroll that was burnt arrogantly as in the incident cited. One is obligated to rend one's garments twice: once for the parchment and once for the writing, as ibid.:27 states: "After the king burnt the scroll and the words."
Halacha 10
What is the source which teaches that one is obligated to rend his garments when seeing the cities of Judah, Jerusalem, and the Temple in their destruction? Jeremiah 41:5 relates: "Men came from Shechem, from Shiloh, and from Samaria, eighty men with their beards shaven and their garments rent."
Halacha 11
Whoever is present with a dying person at the time his soul expires is obligated to rend his garments even if he is not his relative. Similarly, when a virtuous person dies, everyone is obligated to rend his garments because of him, even though he is not a sage. They tear them a handbreadth as other mourners do. When, however, a sage dies, everyone is considered as his relative. They rend their garments for him until they reveal their hearts and uncover their right arms. The house of study of that sage should be discontinued for all seven days of mourning.
Torah scholars have universally accepted the custom of rending their garments for a handbreadth in respect for each other even though they are equal in stature and neither of them teaches the other.
Halacha 12
Whenever a person rends his garments because of a sage who dies, as soon as he turns away from the bier, he may sew it irregularly. It appears to me that when a person rends his garments for a sage, he may mend them on the following day. For even when his teacher dies, one should mourn for him for only one day, either the day of his death or the day he hears the report of his death.
Similarly, it appears to me that a person who rends his garments because of the death of the nasi or the like may sew them irregularly on the following day even though he may never mend them.
Halacha 13
When a report comes that a sage has died, we rend our garments only at the time he is eulogized. This is the honor granted to him. One may sew the garment that day and mend it on the following day.
Halacha 14
When the Av Beit Din dies, everyone rends their garments because of him and uncovers their left arm. All of the houses of study in the city are discontinued. The members of the synagogue enter the synagogue and change their places. Those who sit at the south should sit at the north and those who sit at the north should sit at the south.
Halacha 15
When a nasi dies, everyone rends their garments because of him and uncovers both arms. All of the houses of study are discontinued. The members of the synagogue enter the synagogue on the Sabbath, call seven men to the Torah reading and depart. They should not stroll in the market place, but instead should sit together in families mourning the entire day.
Avel - Chapter 10
Halacha 1
The Sabbath is counted as one of the days of mourning. Nevertheless, the laws of mourning are not observed on the Sabbath with the exception of private matters, e.g., veiling one's head, marital relations, and washing with hot water. With regard to matters which are obvious, however, the mourning laws are not observed. Instead, one may wear shoes, position his bed upright, and greet everyone.
If the mourner has another garment, he should change it. He should not wear a torn garment on the Sabbath even because of his father and mother. If he does not have a garment to change, he should turn the tear to the other side.
Halacha 2
When may one position his bed upright on Friday? From the afternoon onward. Nevertheless, one should not sit on the upright bed until nightfall. Even when there remains only one day for the seven days of mourning, one should overturn the beds again on Saturday night.
Halacha 3
On the festivals and similarly, Rosh HaShanah and Yom Kippur, we do not observe any of the mourning rites at all. Moreover, whenever anyone buries his dead even a small amount of time before a festival or before Rosh HaShanah or Yom Kippur, the decree requiring him to observe seven days of mourning is nullified.
Thus after Rosh HaShanah and Yom Kippur, a mourner counts 23 days. After Pesach, he counts16 days - for the seven days of mourning are nullified and the seven days of the festival are equal to 14. Similarly, if the deceased was buried before Shavuos, the mourner counts 16 days afterwards. For even though the holiday is only one day, since it is a festival, it is counted as seven days.
Halacha 4
When a person buries his dead before Sukkos, he should count only nine days after the festival. For Shemini Atzeret is a holiday in its own right. Thus the first day concludes the seven days, then come the seven days of the holiday, and the eighth day is considered as a festival. Thus there are 21 days.
Halacha 5
When a person buries his dead seven days before any one of the festivals or seven days before Rosh HaShanah or Yom Kippur, the decree requiring him to observe the 30 days of mourning is nullified. He is permitted to cut his hair and launder his garments on the day preceding the festival or Yom Kippur. The rationale is that a portion of the day is considered as the entire day. After the holiday, he does not count any other days of mourning.
If, however, he is mourning for his father or mother - even if they died more than 30 days before the festival - he may not cut his hair until it grows uncontrolled or until his friends rebuke him. The festivals do not nullify this measure.
Halacha 6
When the sixth day of mourning falls on the day before the festival - needless to say, this law applies if the fifth or the third day falls on that day - he may not cut his hair. The festival nullifies only the decree requiring him to mourn for seven days. He is not permitted to wash, anoint himself, or perform any other practice forbidden during the days of mourning until the onset of the festival. The festival concludes the seven days of mourning. After the festival, he concludes all 30 days from the day of the death. During them, he is forbidden to perform any of the five practices mentioned in Chapter 6.
Halacha 7
The following rules apply when the seventh day of mourning falls on the day before a festival and that day is the Sabbath. The decree requiring him to observe the 30 days of mourning is nullified and he may cut his hair in the midst of the holiday. For he was held back by forces beyond his control since he cannot cut his hair on the Sabbath. Similarly, one may cut one's hair after Shavuot or after Rosh HaShanah and Yom Kippur, for the decree requiring him to observe the 30 days of mourning has been nullified and he may cut his hair whenever he desires.
Halacha 8
When a person buries his dead in the midst of a festival, the laws of mourning do not apply to him. He does not observe the mourning rites in the midst of the festival. Instead, after the festival he begins to count the seven days of mourning and observes all of the mourning rites at that time. He counts the 30 days of Sheloshim from the day of the burial. In the days that remain from these 30 days, he observes all the restrictions required.
Halacha 9
In the above situation, in places where the holidays are observed for two days, one should count seven days from the second day of the final days of the festival. Since its observance is a Rabbinic institution, it is included in the reckoning and he need count only six days afterwards. He counts the 30 days of Sheloshim from the day of the burial as stated above.
Halacha 10
When a person buries his dead on the second day of a holiday which is the final day of a festival or on the second day of Shavuot, he should observe mourning rites, for the observance of the second day of a festival is a Rabbinic institution and the observance of mourning rites on the first day is a Scriptural obligation. Hence the observance of a positive Rabbinic commandment is superseded by the observance of a positive Scriptural commandment.
If, however, one buries his dead on the second day of Rosh HaShanah, he should not observe the mourning rites. For the two days of Rosh HaShanah are considered as one long day, because of the rationale explained in Hilchot Kiddush HaChodesh.
Avel - Chapter 11
Halacha 1
Although the mourning rites are not observed at all during the festival, one should rend his garments because of his dead on a festival and uncover his shoulder. Similarly, we bring the mourners bread of comfort during a festival. All of the above applies during Chol HaMoed. On a festival, even the second day of a festival, one should not rend his garments, uncover a shoulder, or bring bread of comfort.
Halacha 2
We rend our garments and uncover our shoulders during a festival only for the relatives for whom we are obligated to mourn, for a sage, an upright person, or for a person when one was present at the time his soul expired.
Everyone brings the meal of comfort to his colleague for a sage during a festival in the main street of the city in the way the meal of comfort is brought for mourners. For everyone is a mourner because of him.
Halacha 3
When we bring mourners the meal of comfort during a festival, we serve them while they are sitting on upright couches. We do not recite the mourning blessing during a festival. We do however stand in a line, comfort the mourners, and take leave of them.
We do not leave the bier in the public thoroughfare lest that encourage the delivery of a eulogy. For it is forbidden to deliver eulogies and to fast during a festival. Similarly, one should not gather the bones of one's father and mother during a festival for this evokes mourning for the person. Needless to say, this applies with regard to one's other relatives.
Similarly, we do not eulogize the dead on Chanukah, Purim, or Rosh Chodesh. We do, however, observe all the rites of mourning on those days. It is permitted to deliver eulogies on the days which precede and which follow Chanukah and Purim.
Halacha 4
During a festival, the woman may lament, but they do not pound their hands together in grief. On Rosh Chodesh, Chanukah, and Purim, they may both lament and pound their hands together in grief; they may not, however, recite dirges on any of these days. Once the dead has been buried, they should neither lament, nor pound their hands together.
Halacha 5
What is meant by lamenting? That all raise their voices in mourning together. By reciting dirges? That one recites a dirge and all respond in lament, as implied by Jeremiah 9:19: "to teach your daughters mourning and a woman, her friends, a dirge."
When do all the above restrictions apply? When ordinary people die. When, however, a Torah scholar dies, he is eulogized during a festival. Needless to say, this applies on Chanukah, Purim, and Rosh Chodesh. This does not apply on the second day of a holiday.
On the days when a eulogy is permitted, it is permitted only in the deceased's presence. Once he is buried, a eulogy is forbidden. On the day when one hears a report of his death, it is as if one is in his presence and he may be eulogized even if it is a distant report.
Halacha 6
A woman should not have a eulogy recited for a deceased person within 30 days so that the festival will not arrive when they are grieving. For a deceased person will not be forgotten in less than 30 days. When does the above apply? With regard to a person who died previously. If, however, a person died within 30 days of a festival, a eulogy may be recited.
Halacha 7
The seven days of the wedding celebrations are comparable to a festival. Thus if a close relative of a person - even his father or mother - dies in the middle of these days of celebration, he should complete the seven days of celebration and then observe the seven days of mourning. He also counts the 30 days of mourning from the conclusion of the days of celebration.
Halacha 8
The following rules apply when one prepared all the necessities for the wedding feast, baked his bread, slaughtered his animals to enter the celebration, and then one of his close relatives died before he began the celebration. If he did not place the meat in water, he should sell the meat and the bread, observe the seven days of mourning, and then observe the seven days of the wedding celebrations.
If he already placed the meat in water - in which instance, it cannot be resold - the corpse is placed inside a room and the groom and the bride are taken to the wedding canopy. Afterwards, he should engage in the marital relations which are a mitzvah, and then separate from his wife. He should observe the seven days of celebration and then the seven days of mourning.
Throughout the seven days of celebration, he must observe the private aspects of the laws of mourning as is required on the Sabbath. Therefore he should sleep together with other men and his wife should sleep with other women so that they do not engage in relations. For these 30 days, the bride should not be prevented from wearing jewelry.
In a place where it is possible to sell the meat even though it was placed in water, it should be sold and the mourning period observed first. In a place where it is impossible to sell the meat even though it was not placed in water, the wedding celebrations should be observed first.
When does the above apply? When the father of the groom or the mother of the bride die. For if this feast is spoiled, they have no one to work to prepare another for them. If, however, the father of the bride, the mother of the groom, or other relatives die, one should observe the mourning period first. Only afterwards, should he enter the marriage canopy and observe the seven days of wedding celebrations.
Hayom Yom:
• English Text | Video Class
• Friday, Kislev 1, 5776 · 11/13/2015
"Today's Day"
Sunday Kislev 1, Rosh Chodesh* 5704
Torah lessons: Chumash: Vayeitsei, first parsha with Rashi.
Tehillim: 1-9.
Tanya: To understand the (p. 601)...the Minor Visage...(p. 603).
There were periods of time when R. Yekusiel Liepler, a chassid of the Alter Rebbe, davened Shacharit, Mincha and Maariv one right after the other; there was no time for intervals.
FOOTNOTES
*. This day is celebrated by chassidim as marking the good health, in 5738 (1977), of the Rebbe of righteous memory.---------------------
• Daily Thought:
Just Do Something
You have to do something. What you choose is not the issue. Neither are all the neat little tricks and conniving.
All that really matters is that you do your job honestly and as best you can using the talents and skills with which your Creator blessed you.
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