Daily Quote:
It is written, "You shall love the L-rd your G-d" (Deuteronomy 5:5). That means, G-d's name should be loved through you. That is to say, if a person reads the scripture, studies the Mishnah and attends on Torah scholars, and his dealings with the world are proper, what do people then say of him? Fortunate is his father, who taught him Torah! Fortunate is his teacher, who has taught him Torah! Behold one who has learned Torah, how beautiful are his ways, how just his deeds! ... But if one has learned Torah and served the scholars, but is in his dealings not honest and speaks with people not gently, then what do people say about him? Woe to his father, who has taught him Torah! Woe to his teacher, who has instructed him in Torah! See the one who has learned Torah -- how evil are his ways...[Talmud, Yoma 86a]
Daily Study:
Chitas and Rambam for today:
Chumash: Toldot, 1st Portion Genesis 25:19-26:5 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 25
19And these are the generations of Isaac the son of Abraham; Abraham begot Isaac. יטוְאֵ֛לֶּה תּֽוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק:
And these are the generations of Isaac the son of Abraham: [תּוֹלְדוֹת refers to] Jacob and Esau mentioned in this section. ואלה תולדות יצחק: יעקב ועשיו האמורים בפרשה:
Abraham begot Isaac: (Only after the Holy One, blessed be He, named him Abraham, did he beget Isaac. Another explanation:) Since Scripture wrote: “Isaac the son of Abraham,” it had to say: “Abraham begot Isaac,” because the scorners of the generation were saying that Sarah had conceived from Abimelech, for she had lived with Abraham for many years and had not conceived from him. What did the Holy One, blessed be He, do? He shaped the features of Isaac’s face to resemble Abraham’s, and everyone attested that Abraham had begotten Isaac. This is the meaning of what is written here: “Isaac, the son of Abraham,” because here is proof that “Abraham begot Isaac.” - [From Midrash Tanchuma, Toledoth 1] אברהם הוליד את יצחק: על ידי שכתב הכתוב יצחק בן אברהם הוזקק לומר אברהם הוליד את יצחק, לפי שהיו ליצני הדור אומרים מאבימלך נתעברה שרה, שהרי כמה שנים שהתה עם אברהם ולא נתעברה הימנו, מה עשה הקב"ה, צר קלסתר פניו של יצחק דומה לאברהם, והעידו הכל אברהם הוליד את יצחק, וזהו שכתב כאן יצחק בן אברהם היה, שהרי עדות יש שאברהם הוליד את יצחק:
20And Isaac was forty years old when he took Rebecca the daughter of Bethuel the Aramean of Padan Aram, the sister of Laban the Aramean, to himself for a wife. כוַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָֽאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה:
forty years old: For when Abraham came from Mount Moriah, he was informed that Rebecca had been born. Isaac was then thirty-seven years old, for at that time Sarah died, and from the time that Isaac was born until the “Binding” [of Isaac], when Sarah died, were thirty-seven years, for she was ninety years old when Isaac was born, and one hundred and twenty-seven when she died, as it is stated (above 23:1): “The life of Sarah was [a hundred and twenty seven years.”] This makes Isaac thirty-seven years old, and at that time, Rebecca was born. He waited for her until she would be fit for marital relations-three years-and then married her. — [From Gen. Rabbah 57:1; בן ארבעים שנה: שהרי כשבא אברהם מהר המוריה נתבשר שנולדה רבקה, ויצחק היה בן שלשים ושבע שנה, שהרי בו בפרק מתה שרה, ומשנולד יצחק עד העקידה שמתה שרה שלושים ושבע שנה, ובת תשעים היתה כשנולד יצחק, ובת מאה עשרים ושבע כשמתה, שנאמר (כג א) ויהיו חיי שרה וגו', הרי ליצחק שלושים ושבע שנים ובו בפרק נולדה רבקה, המתין לה עד שתהא ראויה לביאה שלש שנים ונשאה:
the daughter of Bethuel the Aramean of Padan-Aram, the sister of Laban: Was it not already written that she was the daughter of Bethuel and the sister of Laban and from Padan-Aram? But this is to tell her praise, that she was the daughter of a wicked man and the sister of a wicked man and her place was [inhabited by] wicked people, but she did not learn from their deeds. [From Gen. Rabbah 63:4] בת בתואל מפדן ארם אחות לבן: וכי עדיין לא נכתב שהיא בת בתואל ואחות לבן ומפדן ארם, אלא להגיד שבחה שהיתה בת רשע ואחות רשע ומקומה אנשי רשע, ולא למדה ממעשיהם:
of Padan-Aram: Because there were two Arams, Aram-naharaim and Aram-zobah, it is called Padan [meaning“pair”], an expression of a pair of oxen, which in Aramaic is פַּדַּן תּוֹרִין. Others interpret “Padan-aram” as “the field of Aram,” because in Arabic, a field is called“fadan.” מפדן ארם: על שם ששני ארם היו ארם נהרים וארם צובה, קורא אותו פדן, לשון (שמואל א' יא ז) צמד בקר, תרגום פדן תורין. ויש פותרין פדן ארם כמו (הושע יב יג) שדה ארם, שבלשון ישמעאל קורין לשדה פדן:
21And Isaac prayed to the Lord opposite his wife because she was barren, and the Lord accepted his prayer, and Rebecca his wife conceived. כאוַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהֹוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהֹוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ:
prayed: Heb. וַיֶעְתַּר. He prayed much and entreated [God] with prayer. ויעתר: הרבה והפציר בתפלה:
accepted his prayer: Heb. וַיֵעָתֶר. He (God) allowed Himself to be entreated and placated and swayed by him. I say that every expression of עתר is an expression of entreaty and increase, and similarly (Ezek. 8:11):“and a thick (וַעִתַר) cloud of incense,” [meaning] the immensity of the ascent of smoke, and so (ibid. 35:13):“And you have multiplied (וְהַעְתַּרְתֶּם) your words against Me,” and so, (Prov. 27:6):“whereas the kisses of an enemy are burdensome (וְכַעְתָּרוֹת) .” They seem to be many and are burdensome, accroissement in Old French, excessive. ויעתר לו: נתפצר ונתפייס ונתפתה לו, ואומר אני כל לשון עתר לשון הפצרה ורבוי הוא וכן (יחזקאל ח יא) ועתר ענן הקטרת, מרבית עלית העשן, וכן (שם לה יג) והעתרתם עלי דבריכם, וכן (משלי כז ו) נעתרות נשיקות שונא, דומות למרובות והנם למשא. אינקריישימינ"ט [רבוי] בלע"ז:
opposite his wife: This one (Isaac) was standing in this corner and praying, and that one (Rebecca) was standing in that corner and praying. לנכח אשתו: זה עומד בזוית זו ומתפלל, וזו עומדת בזוית זו ומתפללת:
accepted his prayer: But not hers, for the prayer of a righteous man, the son of a righteous man, does not compare to the prayer of a righteous man, the son of a wicked man. Therefore, [He accepted] his prayer and not hers. — [Yev. 64a] ויעתר לו: לו ולא לה, שאין דומה תפלת צדיק בן צדיק לתפלת צדיק בן רשע לפיכך לו ולא לה:
22And the children struggled within her, and she said, "If [it be] so, why am I [like] this?" And she went to inquire of the Lord. כבוַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְר֥שׁ אֶת־יְהֹוָֽה:
struggled: Perforce, this verse calls for a Midrashic interpretation, for it does not explain what this struggling was all about, and [Scripture] wrote,“If it be so, why am I [like] this?” Our Rabbis (Gen. Rabbah 63:6) interpreted it [the word וַיִתְרוֹצִצוּ] as an expression of running (רוֹצָה) . When she passed by the entrances of [the] Torah [academies] of Shem and Eber, Jacob would run and struggle to come out; when she passed the entrance of [a temple of] idolatry, Esau would run and struggle to come out. Another explanation: They were struggling with each other and quarreling about the inheritance of the two worlds (Mid. Avkir). ויתרוצצו: על כרחך המקרא הזה אומר דורשני, שסתם מה היא רציצה זו וכתב אם כן למה זה אנכי. רבותינו דרשוהו לשון ריצה, כשהיתה עוברת על פתחי תורה של שם ועבר יעקב רץ ומפרכס לצאת, עוברת על פתחי עבודה זרה עשו מפרכס לצאת. דבר אחר מתרוצצים זה עם זה ומריבים בנחלת שני עולמות:
If [it be] so: that the pain of pregnancy is so great. ותאמר אם כן: גדול צער העבור:
why am I [like] this?: [Why did I] desire and pray to conceive?- [From Gen. Rabbah 63:6] למה זה אנכי: מתאוה ומתפללת על הריון:
And she went to inquire: to the academy of Shem. — [Aggadath Bereishith, ch. 73, Targum Jonathan and Yerushalmi] ותלך לדרוש: לבית מדרשו של שם:
to inquire of the Lord: that He should tell her what would happen to her in the end. לדרוש את ה': שיגיד לה מה תהא בסופה:
23And the Lord said to her, "Two nations are in your womb, and two kingdoms will separate from your innards, and one kingdom will become mightier than the other kingdom, and the elder will serve the younger. כגוַיֹּ֨אמֶר יְהֹוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ (כתיב גיים) בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַֽעֲבֹ֥ד צָעִֽיר:
And the Lord said to her: through a messenger. Shem was told through Divine inspiration, and he told it to her. — [From Gen. Rabbah 63:7] ויאמר ה' לה: על ידי שליח, לשם נאמר ברוח הקודש והוא אמר לה:
Two nations are in your womb: [The word גוֹיִם] is written גֵייִם [which is pronounced] like גֵאִים (exalted persons). These were Antoninus and Rabbi [Judah the Prince], from whose tables neither radishes nor lettuce were lacking either in the summer or in the winter. — [From Avodah Zarah 11a] שני גוים בבטנך: גיים כתיב, אלו אנטונינוס ורבי, שלא פסקו מעל שולחנם לא צנון ולא חזרת לא בימות החמה ולא בימות הגשמים:
and two kingdoms: לְאֹם always means a kingdom. — [From Avodah Zarah 2b] ושני לאמים: אין לאום אלא מלכות:
will separate from your innards: From the womb they are separated, this one to his wickedness, and this one to his innocence. ממעיך יפרדו: מן המעים הם נפרדים, זה לרשעו וזה לתומו:
will become mightier than the other kingdom: They will not be equal in greatness; when one rises, the other will fall, and so [Scripture] states (Ezek. 26:2): “I shall become full from the destroyed city.” Tyre became full [gained power] only from the destruction of Jerusalem. — [From Meg. 6a, Pes. 42b] מלאם יאמץ: לא ישוו בגדולה, כשזה קם זה נופל, וכן הוא אומר (יחזקאל כו ב) אמלאה החרבה, לא נתמלאה צור אלא מחורבנה של ירושלים:
24And her days to give birth were completed, and behold, there were twins in her womb. כדוַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ:
And her days…were completed: But regarding Tamar it is written (below 38:27):“And it came about at the time of her travail,” because her term [of pregnancy] was not filled, for she gave birth to them after seven months. — [From Gen. Rabbah 63:8, 85:13] וימלאו ימיה: אבל בתמר כתיב (להלן לח כז) ויהי בעת לדתה. שלא מלאו ימיה כי לשבעה חדשים ילדתם:
there were twins in her womb: [תוֹמִם is spelled] defectively [missing an “aleph” and“yud”], but concerning Tamar, it is written תְּאוֹמִים, with the plene spelling, [with an “aleph” and“yud”] because they (Perez and Zerah) were both righteous, but here, one was righteous and one was wicked. — [From Gen. Rabbah 63:8] והנה תומם: חסר, ובתמר תאומים מלא לפי ששניהם צדיקים, אבל כאן אחד צדיק ואחד רשע:
25And the first one emerged ruddy; he was completely like a coat of hair, and they named him Esau. כהוַיֵּצֵ֤א הָֽרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו:
ruddy: That is a sign that he will be a person who sheds blood (Gen. Rabbah 63:8). אדמוני: סימן הוא שיהא שופך דמים:
he was completely like a coat of hair: full of hair like a woolen cloak, which is full of hair, flochede in Old French. כלו כאדרת שער: מלא שער כטלית של צמר המלאה שער פלוקייד"א בלע"ז [אריג צמר]:
and they named him Esau: They all called him this because he was complete (עָשׂוּי) [lit., made,] and fully developed with hair, like one many years old. ויקראו שמו עשו: הכל קראו לו כן, לפי שהיה נעשה ונגמר בשערו כבן שנים הרבה:
26And afterwards, his brother emerged, and his hand was grasping Esau's heel, and he named him Jacob. Now Isaac was sixty years old when she gave birth to them. כווְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֨זֶת֙ בַּֽעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַֽעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם:
And afterwards, his brother emerged, etc.: I heard a Midrash Aggadah that interprets it (the verse) according to its simple meaning: He (Jacob) held onto him lawfully, to restrain him. Jacob was formed from the first drop and Esau from the second. Go forth and learn from a tube that has a narrow opening. Insert two stones into it, one after the other. The one that entered first will emerge last, and the one that entered last will emerge first. The result is that Esau, who was formed last, emerged first, and Jacob, who was formed first emerged last, and Jacob came to restrain him so that he (Jacob) should be the first to be born as he was the first to be formed, and he would open her womb and take the birthright by law. — [From Gen. Rabbah 63:8] ואחרי כן יצא אחיו וגו': שמעתי מדרש אגדה הדורשו לפי פשוטו, בדין היה אוחז בו לעכבו, יעקב נוצר מטיפה ראשונה ועשו מן השניה, צא ולמד משפופרת שפיה קצרה, תן לה שתי אבנים זו תחת זו, הנכנסת ראשונה תצא אחרונה, והנכנסת אחרונה תצא ראשונה, נמצא עשו הנוצר באחרונה יצא ראשון, ויעקב שנוצר ראשונה יצא אחרון, ויעקב בא לעכבו שיהא ראשון ללידה כראשון ליצירה, ויפטור את רחמה, ויטול את הבכורה מן הדין:
Esau’s heel: [This is] a sign that this one (Esau) will not manage to complete his reign until this one rises up and takes it from him. — [From Gen. Rabbah 63:9] בעקב עשו: סימן שאין זה מספיק לגמור מלכותו עד שזה עומד ונוטלה הימנו:
and he named him Jacob: The Holy One, blessed be He [gave him this name]. (He said, “You named your firstborn [i.e. this refers to those who named Esau (verse 25)]. I too will name My firstborn.” This is what is written: “and He named him Jacob”) (Mid. Tanchuma Shemoth 4). Another explanation: His father called him Jacob (יַעִקֹב) because of the holding of the heel (הֶעָקֵב). (Yerushalmi Ber. 1:6) ויקרא שמו יעקב: הקב"ה. דבר אחר אביו קרא לו יעקב על שם אחיזת העקב:
sixty years old: Ten years since he had married her until she became thirteen years old and able to conceive, and the [following] ten years he looked forward and waited for her, as his father had done for Sarah. Since she did not conceive, he knew that she was barren, and he prayed for her, but he did not wish to take a maidservant [as Abraham had done] because he had been hallowed on Mount Moriah to be a perfect burnt offering. — [From Pirkei d’Rabbi Eliezer, ch. 32] בן ששים שנה: עשר שנים משנשאה עד שנעשית בת שלש עשרה שנה וראויה להריון ועשר שנים הללו צפה והמתין לה כמו שעשה אביו לשרה, כיון שלא נתעברה ידע שהיא עקרה והתפלל עליה. ושפחה לא רצה לישא, לפי שנתקדש בהר המוריה להיות עולה תמימה:
27And the youths grew up, and Esau was a man who understood hunting, a man of the field, whereas Jacob was an innocent man, dwelling in tents. כזוַיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַֽעֲקֹב֙ אִ֣ישׁ תָּ֔ם ישֵׁ֖ב אֹֽהָלִֽים:
And the youths grew up, and Esau was: As long as they were small, they were not recognizable through their deeds, and no one scrutinized them to determine their characters. As soon as they became thirteen years old, this one parted to the houses of study, and that one parted to idol worship. — [From Gen. Rabbah 63:10; Tanchuma, Ki Theze 4] ויגדלו הנערים ויהי עשו: כל זמן שהיו קטנים לא היו נכרים במעשיהם ואין אדם מדקדק בהם מה טיבם, כיון שנעשו בני שלש עשרה שנה זה פירש לבתי מדרשות וזה פירש לעבודה זרה:
who understood hunting: [He knew how] to trap and to deceive his father with his mouth and ask him,“Father, how do we tithe salt and straw?” His father thereby thought that he was scrupulous in his observance of the commandments (Tanchuma, Toeldoth 8). יודע ציד: לצוד ולרמות את אביו בפיו, ושואלו אבא היאך מעשרין את המלח ואת התבן, כסבור אביו שהוא מדקדק במצות:
a man of the field: As its apparent meaning: an idler who hunts beasts and birds with his bow. — [From Targum Jonathan] איש שדה: כמשמעו אדם בטל וצודה בקשתו חיות ועופות:
an innocent man: He was not an expert in all these [matters]. Like his heart, so was his mouth. A person who is not astute at deceiving is called תָּם, innocent. תם: אינו בקי בכל אלה, אלא כלבו כן פיו. מי שאינו חריף לרמות קרוי תם:
dwelling in tents: the tent of Shem and the tent of Eber. — [From Gen. Rabbah 63:10] ישב אהלים: אהלו של שם ואהלו של עבר:
28And Isaac loved Esau because [his] game was in his mouth, but Rebecca loved Jacob. כחוַיֶּֽאֱהַ֥ב יִצְחָ֛ק אֶת־עֵשָׂ֖ו כִּי־צַ֣יִד בְּפִ֑יו וְרִבְקָ֖ה אֹהֶ֥בֶת אֶת־יַֽעֲקֹֽב:
in his mouth: As the Targum renders: into Isaac’s mouth. The Midrashic interpretation is: with Esau’s mouth, for he would entrap him and deceive him with his words. — [From Tanchuma, Toledoth 8] בפיו: כתרגומו בפיו של יצחק. ומדרשו בפיו של עשו שהיה צד אותו ומרמהו בדבריו:
29Now Jacob cooked a pottage, and Esau came from the field, and he was faint. כטוַיָּ֥זֶד יַֽעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף:
cooked: Heb. וַיָּזֶד, an expression of cooking, as the Targum renders. ויזד: לשון בישול, כתרגומו:
and he was faint: Heb. עָיֵף (Gen. Rabbah 63: 12) from committing murder, as it is said (Jer. 4:31):“for my soul is faint (עָיְפָה) before the murderers.” והוא עיף: ברציחה, כמה דתימא (ירמיה ד לא) כי עיפה נפשי להורגים:
30And Esau said to Jacob, "Pour into [me] some of this red, red [pottage], for I am faint"; he was therefore named Edom. לוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־יַֽעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָֽאָדֹ֤ם הָֽאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָֽרָא־שְׁמ֖וֹ אֱדֽוֹם:
Pour into [me]: I will open my mouth, and [you] pour very much into it, as we learned (Shab. 155b):“We may not stuff a camel, etc. [on the Sabbath] but we may put food into its mouth (מַלְעִטִין) .” - [From Gen. Rabbah 63:12] הלעיטני: אפתח פי ושפוך הרבה לתוכה, כמו ששנינו אין אובסין את הגמל אבל מלעיטין אותו:
some of this red, red [pottage]: red lentils. And on that day, Abraham died, lest he see Esau, his grandson, falling into bad ways, for that would not be the “good old age” that the Holy One, blessed be He, had promised him. Therefore, the Holy One, blessed be He, shortened his life by five years, for Isaac lived one hundred and eighty years, and this one (Abraham) [lived] one hundred and seventy-five years, and Jacob cooked lentils to feed the mourner (Isaac). But why lentils? Because they are [round as] a wheel, for mourning is like a wheel revolving in the world. (Also, just as lentils have no mouth [no crack], as other beans have, so does the mourner have no mouth, for he is prohibited from speaking. It is therefore the custom to feed the mourner eggs at the beginning of his meal, since they are round, and have no mouth. So too does a mourner have no mouth, as is discussed in Mo’ed Katan (21b): “A mourner, for the entire first three days, may not respond to anyone’s greeting, and may surely not initiate a greeting. From the third day to the seventh, he may respond, but may not greet, etc.” [This is found] in an old [edition of] Rashi.)- [From Gen. Rabbah 63:12, B.B. 16b] מן האדם האדם: עדשים אדומות, ואותו היום מת אברהם שלא יראה את עשו בן בנו יוצא לתרבות רעה, ואין זו שיבה טובה שהבטיחו הקב"ה, לפיכך קצר הקב"ה חמש שנים משנותיו, שיצחק חי מאה ושמונים שנה וזה מאה שבעים וחמש שנה, ובישל יעקב עדשים להברות את האבל. ולמה עדשים, שדומות לגלגל שהאבלות גלגל החוזר בעולם (ועוד מה עדשים אין להם פה כך האבל אין לו פה שאסור לדבר. ולפיכך המנהג להברות את האבל בתחלת מאכלו ביצים שהם עגולים ואין להם פה, כך אבל אין לו פה כדאמרינן במועד קטן (כא ב) אבל כל שלשה ימים הראשונים אינו משיב שלום לכל אדם וכל שכן שאינו שואל בתחלה, משלשה ועד שבעה משיב ואינו שואל וכו'):
31And Jacob said, "Sell me as of this day your birthright." לאוַיֹּ֖אמֶר יַֽעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹרָֽתְךָ֖ לִֽי:
Sell me as of this day: As the Targum renders: כְּיוֹם דִילְהֵן, “like this day” ; just as this day is clear, so sell it to me with a clear sale. מכרה כיום: כתרגומו כיום דילהן, כיום שהוא ברור, כך מכור לי מכירה ברורה:
your birthright: Since the [sacrificial] service was performed by the firstborn, Jacob said, “This wicked man does not deserve to sacrifice to the Holy One, blessed be He.” - [From Gen. Rabbah 63:13] בכרתך: לפי שהעבודה בבכורות, אמר יעקב אין רשע זה כדאי שיקריב להקב"ה:
32Esau replied, "Behold, I am going to die; so why do I need this birthright?" לבוַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָֽנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָֽמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה:
Esau replied, “Behold, I am going to die”: (The birthright is something unstable, for the [sacrificial] service will not always be the function of the firstborn, for the tribe of Levi will take it. Furthermore,) said Esau [to Jacob], “What is the nature of this service?” He replied, “There are many prohibitions and punishments and death penalties involved with it, as we learned (Sanh. 83a): ‘These are the ones who are liable to death: Those [performing the Temple service] who have imbibed wine and those who have not cut their hair.’” He (Esau) said,“Behold, I am going to die because of it (i.e., the birthright); if so, why should I want it?” הנה אנכי הולך למות: (מתנודדת והולכת היא הבכורה שלא תהא כל עת העבודה בבכורות כי שבט לוי יטול אותה ועוד) אמר עשו מה טיבה של עבודה זו, אמר לו כמה אזהרות ועונשין ומיתות תלוין בה, כאותה ששנינו אלו הן שבמיתה שתויי יין, ופרועי ראש. אמר אני הולך למות על ידה, אם כן מה חפץ לי בה:
33And Jacob said, "Swear to me as of this day"; so he swore to him, and he sold his birthright to Jacob. לגוַיֹּ֣אמֶר יַֽעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹֽרָת֖וֹ לְיַֽעֲקֹֽב:
34And Jacob gave Esau bread and a pottage of lentils, and he ate and drank and arose and left, and Esau despised the birthright. לדוְיַֽעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה:
and Esau despised: Scripture attests to his wickedness, that he despised the service of the Omnipresent. ויבז עשו: העיד הכתוב על רשעו שביזה עבודתו של מקום:
Genesis Chapter 26
1And there was a famine in the land, aside from the first famine that had been in the days of Abraham, and Isaac went to Abimelech the king of the Philistines, to Gerar. אוַיְהִ֤י רָעָב֙ בָּאָ֔רֶץ מִלְּבַד֙ הָֽרָעָ֣ב הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיָ֖ה בִּימֵ֣י אַבְרָהָ֑ם וַיֵּ֧לֶךְ יִצְחָ֛ק אֶל־אֲבִימֶ֥לֶךְ מֶֽלֶךְ־פְּלִשְׁתִּ֖ים גְּרָֽרָה:
2And the Lord appeared to him, and said, "Do not go down to Egypt; dwell in the land that I will tell you. בוַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה וַיֹּ֖אמֶר אַל־תֵּרֵ֣ד מִצְרָ֑יְמָה שְׁכֹ֣ן בָּאָ֔רֶץ אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ:
Do not go down to Egypt: For he had in mind to go down to Egypt as his father had gone down in the days of the famine. He [God] said to him, “Do not go down to Egypt.” You are [as] a perfect burnt offering, and being outside the Holy Land is not fitting for you. [Tanchuma Buber, Toledoth 6; Gen. Rabbah 64:3] אל תרד מצרימה: שהיה דעתו לרדת מצרימה כמו שירד אביו בימי הרעב, אמר לו אל תרד מצרימה שאתה עולה תמימה, ואין חוצה לארץ כדאי לך:
3Sojourn in this land, and I will be with you, and I will bless you, for to you and to your seed will I give all these lands, and I will establish the oath that I swore to Abraham, your father. גגּ֚וּר בָּאָ֣רֶץ הַזֹּ֔את וְאֶֽהְיֶ֥ה עִמְּךָ֖ וַֽאֲבָֽרֲכֶ֑ךָּ כִּֽי־לְךָ֣ וּלְזַרְעֲךָ֗ אֶתֵּן֙ אֶת־כָּל־הָֽאֲרָצֹ֣ת הָאֵ֔ל וַֽהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ:
these: הָאֵל is equivalent to הָאֵלה האל: כמו האלה:
4And I will multiply your seed like the stars of the heavens, and I will give your seed all these lands, and all the nations of the earth will bless themselves by your seed, דוְהִרְבֵּיתִ֤י אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְנָתַתִּ֣י לְזַרְעֲךָ֔ אֵ֥ת כָּל־הָֽאֲרָצֹ֖ת הָאֵ֑ל וְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ:
And they will bless themselves by your seed: A man tells his son, "May your children be like the children of Yitzchak". And the same in all of Scripture. And the following is the archetype of all (48:20): Through you shall Israel bless, saying, may [G-d] see you as Ephraim and Manasseh. We also found with regards to the curse, (Numbers 5:27), "And the woman shall be a curse" whereby one who curses his enemy says "may you be like that particular woman". Similarly (Isaiah 65:15), "May you leave your name as an oath to my chosen" whereby one who takes an oath says "May I be like that particular person if I did such and such and such". והתברכו בזרעך: אדם אומר לבנו יהא זרעך כזרעו של יצחק, וכן בכל המקרא. וזה אב לכולן (להלן מח כ) בך יברך ישראל לאמר ישימך כאפרים וכמנשה, ואף לענין הקללה מצינו כן (במדבר ה כז) והיתה האשה לאלה, שהמקלל שונאו אומר תהא כפלונית, וכן (ישעיה סה טו) והנחתם שמכם לשבועה לבחירי, שהנשבע אומר אהא כפלוני אם עשיתי כך וכך:
5Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My instructions." העֵ֕קֶב אֲשֶׁר־שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֹתַ֖י חֻקּוֹתַ֥י וְתֽוֹרֹתָֽי:
Because Abraham hearkened to My voice: when I tested him. שמע אברהם בקולי: כשנסיתי אותו:
and kept My charge: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, e.g. secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of the Sabbath. וישמר משמרתי: גזרות להרחקה על אזהרות שבתורה, כגון שניות לעריות ושבות לשבת:
My commandments: [Referring to] things, which, had they not been written, would have been fit to be commanded, e.g. [prohibitions against] robbery and bloodshed. מצותי: דברים שאילו לא נכתבו ראויין הם להצטוות כגון גזל ושפיכות דמים:
My statutes: [Referring to] things that the evil inclination and the nations of the world argue against, e.g. [the prohibitions against] eating pork and wearing garments of wool and linen for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects. חקותי: דברים שיצר הרע ואומות העולם משיבין עליהם כגון אכילת חזיר ולבישת שעטנז שאין טעם בדבר אלא גזירת המלך וחקותיו על עבדיו:
and My instructions: To include the Oral Law, the laws given to Moses from Sinai. [Yoma 28b] ותורתי: להביא תורה שבעל פה, הלכה למשה מסיני
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Daily Tehillim: Chapter 119, Verses 97-176
• Hebrew text
• English text
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
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Tanya: Iggeret HaKodesh, Epistle 32
• Lessons in Tanya
Tanya: Iggeret HaKodesh, Epistle 32
• Lessons in Tanya
• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Sunday, Cheshvan 26, 5776 · November 8, 2015
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Sunday, Cheshvan 26, 5776 · November 8, 2015
Today's Tanya Lesson
Iggeret HaKodesh, Epistle 32
Just as the Alter Rebbe opened the first Epistle in this series1 with a blessing — occasioned by the good news that most of the chassidic congregations had completed their annual study of the Talmud — so, too, this final Epistle begins with a blessing.
Evidently, this blessing too was occasioned by good news — that the Alter Rebbe’s chassidim had organized the collection of charity for the Holy Land faithfully and efficiently, with a lively gabbai tzedakah appointed in each town or congregation to rouse his brethren to action. The Alter Rebbe therefore extends his blessings both to the donors and to thegabbaim, explaining meanwhile in mystical terms why generosity is at its best when it is spontaneously aroused by one’s own spiritual endeavors.
The Rebbe indicates in a letter, that the first and final Epistles of Iggeret HaKodesh are also connected, in that both of them laud the service of prayer when it is undertaken with proper intent.
The first speaks of “devout concentration during prayer from the depths of the heart...to the extent of pressing out the soul.” As explained there, this fortifies the mind that meditates upon G‑d’s greatness, while fanning man’s love and awe of G‑d. This final Epistle speaks of “an arousal of the love of G‑d when reading the Shema, cleaving to Him and surrendering one’s soul at Echad, and [loving G‑d] ‘with all [his] wealth,’ in the literal sense.”
When this inspiration crystallizes into practical expression in this material world here below, the resultant tzedakah is of the finest, for it is born of one’s own labors in the service of prayer.
ברך ה׳ חילם, ופועל ידם ירצה
The above blessing, which Moses gave the Tribe of Levi, is understood by our Sages4 to refer to the service in the Holy Temple. As to the period of exile, when the Beit HaMikdash has not yet been rebuilt, Avot deRabbi Natan states5 thattzedakah and acts of lovingkindness bring about the same atonement as was effected by the Temple service. This may well explain why the Alter Rebbe chooses this particular verse as the text of the blessing that he offered to those who givetzedakah.
לרצון להם לפני ה׳ תמיד
so that you may be accepted before G‑d at all times.6
With this addition the Alter Rebbe apparently implies that though his readers’ tzedakah amounts to no more than a fifth of their earnings, this fifth nevertheless elevates the whole of their income to G‑d, as explained above in Tanya, ch. 34. In this way, not only the effort expended in earning the funds set aside for tzedakah, but with it the entire “work of their hands,” becomes “accepted before G‑d at all times.”
כה יתן וכה יוסיף ה׳, לאמץ לבם בגבורים
So may G‑d ever continue to grant you [His blessings], to fortify your hearts amongst the valiant.7
This sentence would tend to connect this Epistle with the good news the Alter Rebbe received from his chassidim with regard to the giving of tzedakah. Hence his blessings that G‑d should further strengthen them in a practice whose performance requires one to be valiant, in the spirit of the teaching,8 “Who is valiant? — He who conquers his evil inclination”; i.e., he who gives even more than he desires to give.
ונדיב על נדיבות יקום
And he that is generous stands over generous things,9
This paraphrase evidently means that the public-spirited catalyst who motivates others to give is even more praiseworthy than those who actually give.
להיות גדול המעשה, בכל עיר ומנין
to be “great” by causing others to act, in every city and congregation, for10 “He who causes another to act is greater than the doer.”
ותחשב לו לצדקה
This will be accounted as his act of tzedakah.
ועל העושה נאמר: צדקתו עומדת לעד
And of him who does [the deed], it is said,11 “His tzedakah stands forever.”
עומדת, לשון נקבה: שמקבל התעוררות לבו הטהור מגדול המעשה
[The verb] omedet (“stands”) is of feminine gender, which suggests a recipient, because [this donor] receives the [charitable] arousal of his pure heart from him who is “great, by causing others to act.”
Had he been roused to give tzedakah of his own accord, he would have been considered a true “giver”.
אף על פי כן, עומדת לעד
Nevertheless, [his tzedakah] “stands forever.”
פירוש: שכל הצדקה והחסד שישראל עושין בעולם הזה, מנדבת לבם הטהור
This means: All the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts,
הן הנה חיות וקיימות בעולם הזה הגשמי עד זמן התחייה
are alive and they endure in this physical world until the time of the Resurrection.
שאז זמן גילוי אלקות ואור אין סוף ברוך הוא, מבחינת סובב כל עלמין, בעולם הזה
For that will be the time of the manifestation of Divinity and of the [infinite] Ein Sof-light, from the level of sovev kol almin, in this world,
This degree of spiritual illumination, which transcends (lit., “encompasses”) all created worlds, will be fully revealed in this world at the time of the Resurrection.
וכמו שכתוב באריכות במכתב דאשתקד
as explained at length in last year’s letter.12
וצריך להיות כלי ומכון, להתלבש בו אור אין סוף ברוך הוא
But there needs to be a vessel and an abode wherein the [infinite] Ein Sof-light can vest itself,
כמו הגוף לנשמה, על דרך משל
just as the body is [a vessel] to the soul, metaphorically speaking.
כמו שכתוב: הלא כה דברי כאש
Thus it is written:13 “For My word is like fire”;
מה אש אינה מאירה בעולם הזה, אלא כשנאחזת ומתלבשת בפתילה כו׳
just as fire does not radiate in this world except when it is attached to and vests itself in a wick..., so, too, if Divinity is to illuminate this world, it too must be able to to attach itself to something in this world which, like a wick, will be wholly subjugated to the Divine flame and consumed by it,
כמו שכתוב במקום אחר
as explained elsewhere.14
והגוף והכלי לאורו יתברך, היא מדת החסד ונדיבת הלב
The body and the vessel for G‑d’s light is the attribute of kindness and the generosity of the heart,
ליתן ולהשפיע חיות, למאן דלית ליה כו׳
whereby one gives and effuses vitality to him who has nothing [of his own].
Generosity with a smile, empathy with the pauper, — this is the vessel for G‑d’s infinite light.
כמו שכתוב בתיקונים: וכמה גופין תקינת לון
Thus it is stated in the Tikkunim,15 “And You have prepared many bodies for [the illuminations of theSefirot],
ואתקריאו בתיקונא דא: חסד, דרועא ימינא
and they are described in the following manner: Chesed — the right arm,”
Just as Chesed is the Supernal “right arm,” so too is man’s corresponding attribute of kindness the appropriate vessel for revelations and benefactions from that source.
וכל הגוף נכלל בימין
Moreover, the entire body is included in the right side, which is its mainstay.
וכך אמר הפייט: לבושו צדקה
Tzedakah, unqualified, is the garment which garbs and screens the entire Supernal “Body”, thereby enabling mortals here below to receive the infinite revelation of Divinity.
וזהו שאמרו רז״ל: אין צדקה משתלמת אלא לפי חסד שבה
This is the meaning of what our Sages, of blessed memory, said:18 “Charity is recompensed only according to the kindness within it,
שנאמר: זרעו לכם לצדקה, קצרו לפי חסד
as it is written,19 ‘Sow for yourselves for tzedakah, reap according to the kindness.’”
Why is tzedakah is alluded to as “sowing” and its reward as “reaping”?
שהקציר הוא גילוי הזריעה הטמונה בארץ
For a harvest is the manifestation of the seed hidden in the soil.
וכך הוא הצדקה והחסד שישראל עושין בזמן הגלות: היא טמונה ונסתרת עד זמן התחיה, שיתלבש ויאיר אור אין סוף ברוך הוא בעולם הזה הגשמי
It is likewise with the charity and kindness that Jews perform in the time of exile: it [too] is hidden and concealed until the time of the Resurrection, when the [infinite] Ein Sof-light will vest itself and radiate in this physical world.
This ultimate vestiture and revelation thus resembles the harvest of tzedakah.
Moreover, as the Alter Rebbe now explains, G‑d’s vestiture and revelation at the time of the Resurrection resembles and even surpasses His vestiture and revelation within the vessels of the Sefirot in the World of Atzilut.
ואיהו וגרמוהי חד הם, בחינת הכלים דעשר ספירות דאצילות
For “He is one with His causations”,20 i.e., with the kelim (lit., “vessels”) of the Ten Sefirot of Atzilut: they are utterly fused with the infinite light that is revealed in them, as explained above in Epistle XX.21
וכל שכן וקל וחומר, אור אין סוף ברוך הוא, הסובב כל עלמין מלמעלה מעלה מבחינת אצילות
Thus, how much more so, with regard to the [infinite] Ein Sof-light which encompasses all worlds (sovev kol almin) from far higher than the level of Atzilut.
If the vessel that receives the lower degree of illumination that permeates Atzilut is wholly one with the light that shines into it, then the vessel that receives an infinitely higher degree of illumination must surely be wholly one with it — absorbing and integrating this illumination within itself. This latter vessel is tzedakah.
ולפיכך נקראת צדקה, לשון נקבה
This is why [charity] is called tzedakah, [a noun] of feminine gender,
צדקתו עומדת לעד
[in the above-quoted phrase,] “his tzedakah stands forever.”
Correspondingly, the verb here translated “stands” (or “endures”) is omedet, also in the feminine form — which, it will be recalled, puts tzedakah in the light of a recipient.
שמקבלת הארה מאור אין סוף, הסובב כל עלמין, המתלבש בתוכה בעולם הזה הגשמי, בזמן התחיה
For it receives a radiation from the [infinite] Ein Sof-light that encompasses all worlds, which vests itself in it (and is revealed in it) in this physical world at the time of the Resurrection.
Not only is the feminine gender used because (as explained earlier) a donor may receive his motivation from another, but also because tzedakah itself is a feminine recipient: it is man’s vessel or receptor for the transcendent light of G‑d.
אבל: צדק לפניו יהלך, הוא לשון זכר
However, the verse,22 “Tzedek shall go before him,” is in the masculine gender, both the noun (tzedek) and its matching verb (yehaleich).
היא מדת החסד המתעוררת בלב האדם מעצמו
This refers to the attribute of kindness that is aroused in a man’s heart of his own accord, not through another’s inspiration,
על ידי התעוררות אהבת ה׳ בקריאת שמע, ולדבקה בו ולמסור נפשו באחד
through an arousal of the love of G‑d when reading the Shema,23 cleaving to Him and surrendering his soul at Echad, i.e., as he completes that verse, “...G‑d is One”;
ובכל מאדך כפשוטו וכו׳
[loving G‑d] “with all your wealth,” in the literal sense24...
I.e., the individual’s love and surrender to G‑d inspire him to give tzedakah.
ובאתערותא דלתתא
And as a result of [this] arousal from below —
וכמים הפנים לפנים, כן לב אדם העליון כו׳
for25 as waters reflect face to face, so is the heart of the Supernal Man [that is “upon the throne”] —
אתערותא דלעילא
there is an arousal from above.
הוא המשכת אור אין סוף ברוך הוא, הסובב כל עלמין, למטה מטה בעולם הזה הגשמי בבחינת גילוי, בזמן התחיה
This is [expressed as] a manifest downward flow of the [infinite] Ein Sof-light that encompasses (i.e., transcends) all worlds, down to the nethermost level of this physical world, at the time of the Resurrection,
כמבואר במכתב דאשתקד באריכות
as explained at length in last year’s letter.26
Charity inspired by a person’s avodah during prayer is thus called tzedek, a noun of masculine gender, suggesting emanation and provision — for it gives forth and elicits the transcendent light of sovev kol almin. Moreover, as the Alter Rebbe will soon explain, this kind of unsolicited charity draws down the innermost essence of this light. When, however, one’s giving has to wait for another man’s inspiration, such tzedakah remains a recipient, a mere receptor or vessel for a mere glimmer of the light of sovev kol almin.
וזהו: לפניו יהלך
And this is the [mystical] meaning of [two of the words from the above-quoted verse],27 “[Tzedek] shall go before him.”
The verb yehaleich, here translated “shall go,” in fact appears in this verse in the causative mode: “shall cause to go”; i.e., “shall lead.”
The word lefanav, here translated “before him,” stems from the root panim, meaning “face” or “countenance”.
שמוליך וממשיך פנים העליונים מלמעלה מהאצילות, עד עולם העשיה
Hence: Tzedek leads and elicits the Supernal Countenance, the most essential and inward aspect of the Divine light, drawing it from higher than [the World of] Atzilut, down to the World of Asiyah.
* * *
וכעת עת לקצר, וכל טוב מהם לא יבצר
But let’s close; quite enough I’ve prepared you, and may no kind of blessing be spared you.
הטיבה ה׳ לטובים, ולישרים בלבותם
“Do good, O G‑d, to the good, and to those who are upright in their heart”28 — bless those who donate generously to tzedakah, and also those whose generous intentions are forced to remain unrealized.
כנפש תדרשנו
Such is the prayerful wish of him who seeks [your welfare].29
Addendum
The Rebbe once explained in a talk that the Alter Rebbe’s statement in the above Epistle, that the spiritual effects oftzedakah are drawn down into this physical world at the present time as well, is truly novel. Generally, Chassidut explains that the performance of mitzvot draws the Divine light downward into the World of Atzilut. The parable offered (see Sefer HaMaamarim 5627, p. 433; Sefer HaMaamarim 5629, p. 209) thus describes the reward for mitzvot as being kept in Atzilutwithin a chest, so to speak, whose key is in the possession of the individual who performed the mitzvah.
This flow of Divine light is incapable of descending into this world — “There is no reward in this world for a mitzvah”30— for this finite and material world cannot receive the reward that comes from the transcendent level of Divinity called sovev kol almin.
Here, however, the Alter Rebbe states explicitly that “all the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endure in this physical world until the time of the Resurrection.” Moreover, the Alter Rebbe specifies “in this physical world,” as opposed to the spiritual source of this world. In addition, when he states that the acts of charity “are alive,” how does this term apply in our context?
The Rebbe explains this by citing the following exegesis of the Maggid of Mezritch31 on the verse,32 “You shall observe my statutes and commandments that one is to do and live in them.”
The operative commandments draw down spiritual life-force only when a mitzvah has been actually performed. To consider the tzitzit, for example: Only when a person has used its threads in the performance of the commandment, are all the sublime levels of Divinity drawn downward into the physical world; only then are this person’s thoughts, speech and action (relative to the tzitzit) united; only then do all the laws of tzitzit and all the appropriate Torah passages apply.
The same is true with regard to all the other operative commandments as well. The Maggid concludes that this is the meaning (at the non-literal level of derush) of vechai bahem — “you shall live in them”: every individual Jew draws down spiritual life into the mitzvot he performs.
The above teaching of the Maggid gave the Tzemach Tzedek a fresh insight into a statement with which the Sages extrapolate Moses’ entreaty to be allowed to enter the Holy Land:33 “Let me enter the Land so that all of [the mitzvot] will be fulfilled through me.” The request was not “...so that I will be able to perform the mitzvot,” but rather, “...so that all of [themitzvot] will be fulfilled and animated through me.” For the commandments are alive and they endure only when a Jew actually performs them.
In this light, the Rebbe concludes, we can understand the above teaching of the Alter Rebbe, that “all the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endure in this physical world until the time of the Resurrection.”
| FOOTNOTES | |
| 1. | See above, Vol. IV, p. 1. |
| 2. | Cf. Devarim 33:11. |
| 3. | See above, Epistle 27, Part (a), footnote 7. |
| 4. | Pesachim 22b. |
| 5. | 4:5. |
| 6. | Cf. Shmot 28:38. |
| 7. | Cf. Amos 2:16. |
| 8. | Avot, beginning of ch. 4. |
| 9. | Cf. Yeshayahu 32:8. |
| 10. | Bava Batra 9a; the key word המעשה (vocalized patach-sheva-patach-segol) does not mean “the action” but “he who causes another to act.” |
| 11. | Tehillim 111:3. |
| 12. | Epistle XVII (above), in Vol. IV, p. 298. |
| 13. | Yirmeyahu 23:29. |
| 14. | Tanya, ch. 53. |
| 15. | In the Introduction to Tikkunei Zohar which begins Patach Eliyahu; see Siddur Tehillat HaShem, p. 125. |
| 16. | In the hymn which begins Atah Hu Elokeinu, recited during the Shemoneh Esreh on Rosh HaShanah and Yom Kippur; see (e.g.) Machzor for Rosh HaShanah with English Translation (trans. Rabbi Nissen Mangel; Kehot, N.Y., 1983), p. 98. The word tzedakah means both “charity” and “righteousness”. |
| 17. | Note of the Rebbe: “Cf. Epistle III, above.” |
| 18. | Sukkah 49b. |
| 19. | Hoshea 10:12. |
| 20. | Etz Chayim, Shaar 47, ch. 12, et al. |
| 21. | See above, Vol. IV, p. 357 ff. |
| 22. | Tehillim 85:14. |
| 23. | Devarim 6:4; Siddur Tehillat HaShem, p. 46. |
| 24. | Berachot 54a. |
| 25. | Cf. Mishlei 27:19; the original verse speaks of the heart of one man to another. |
| 26. | Epistle XVII (above), in Vol. IV, p. 298. |
| 27. | Tehillim 85:14. |
| 28. | Tehillim 125:4. |
| 29. | Cf. Eichah 3:25. |
| 30. | Kiddushin 39b. |
| 31. | Likkutei Amarim by the Maggid, sec. 227 in Kehot editions. |
| 32. | Vayikra 18:5. |
| 33. | Sotah 14a. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Rambam:
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• Today's Mitzvah
Cheshvan 26, 5776 · November 8, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 174
Obeying the High Court
"According to the Torah which they shall teach you..."—Deuteronomy 17:11.
We are commanded to obey the High Court (Sanhedrin) and heed all their decisions with regards to what is permitted or prohibited. This is true whether their decision is based on oral tradition, they arrived at their decision via extrapolation from the words of the Torah, or if the rule was issued in order to address a contemporary concern, i.e., the court saw the need to impose a certain law in order to safeguard a Torah law.
Full text of this Mitzvah »
Negative Commandment 312
Disobeying Torah Authorities
"You shall not deviate from that which they shall tell you"—Deuteronomy 17:11.
We are forbidden to dispute the rulings of the sages who are the transmitters of the Oral Tradition and to deviate from their rulings with all that pertains to Torah law.
Full text of this Mitzvah »
Negative Commandment 313
Adding to the Torah
"You shall not add to it"—Deuteronomy 13:1.
We are forbidden to add anything to the Torah—both the Written and Oral Laws.
Full text of this Mitzvah »
---------------------------------------
Negative Commandment 314
Subtracting from the Torah
"You shall not subtract from it"—Deuteronomy 13:1.
We are forbidden to subtract anything from the Torah—both the Written and Oral Laws.
Full text of this Mitzvah »
Cheshvan 26, 5776 · November 8, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 174
Obeying the High Court
"According to the Torah which they shall teach you..."—Deuteronomy 17:11.
We are commanded to obey the High Court (Sanhedrin) and heed all their decisions with regards to what is permitted or prohibited. This is true whether their decision is based on oral tradition, they arrived at their decision via extrapolation from the words of the Torah, or if the rule was issued in order to address a contemporary concern, i.e., the court saw the need to impose a certain law in order to safeguard a Torah law.
Full text of this Mitzvah »
Obeying the High Court
Positive Commandment 174
Translated by Berel Bell
The 174th mitzvah is that we are commanded to obey the Beis Din HaGadol and act in accordance with all their instructions regarding what is prohibited and what is permitted. There is no difference whether it is something they received by Oral Tradition; derived using one of the principle of Torah extrapolation; decreed in order to correct some laxity or in response to some other situation where they found it appropriate and that it would strengthen Torah observance. We are required to obey all such directives and to act in accordance with their words, not to transgress them.
The source of this commandment is G‑d's statement1 (exalted be He), "You must keep the Torah as they interpret it for you [and follow the laws that they legislate for you]."
The Sifri says, "The verse, 'Follow the laws that they legislate for you' constitutes a positive commandment."
The details of this mitzvah are explained in the end of tractate Sanhedrin.2
FOOTNOTES
1.Deut. 17:11.
2.87a.
----------------------------------------Negative Commandment 312
Disobeying Torah Authorities
"You shall not deviate from that which they shall tell you"—Deuteronomy 17:11.
We are forbidden to dispute the rulings of the sages who are the transmitters of the Oral Tradition and to deviate from their rulings with all that pertains to Torah law.
Full text of this Mitzvah »
Disobeying Torah Authorities
Negative Commandment 312
Translated by Berel Bell
The 312th prohibition is that we are forbidden from disagreeing with the Sages who pass down the Oral Tradition (may they rest in peace), or from deviating from any of their instructions in Torah matters.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not stray from the word that they declare to you."
The Sifri says, "The verse, 'Do not stray...' constitutes a prohibition."
One who violates this prohibition, i.e. a zaken mam're, is executed by strangulation if all the conditions described in the end of Sanhedrin2 are fulfilled. The details of this mitzvah are explained there.
FOOTNOTES
1.Deut. 17:11.
2.86b
--------------------------------------Negative Commandment 313
Adding to the Torah
"You shall not add to it"—Deuteronomy 13:1.
We are forbidden to add anything to the Torah—both the Written and Oral Laws.
Full text of this Mitzvah »
Adding to the Torah
Negative Commandment 313
Translated by Berel Bell
The 313th prohibition is that we are forbidden from adding on to either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not add to it."
Our Sages say in many places,2 "He transgresses the prohibition, 'Do not add to it,' " or "You transgressed the prohibition, 'Do not add to it.' "
FOOTNOTES
1.Ibid., 13:1.
2.Rosh HaShanah 28b, et. al. The Rambam apparently quotes these passages to prove that this verse serves as an actual prohibition.
Negative Commandment 314
Subtracting from the Torah
"You shall not subtract from it"—Deuteronomy 13:1.
We are forbidden to subtract anything from the Torah—both the Written and Oral Laws.
Full text of this Mitzvah »
Subtracting from the Torah
Negative Commandment 314
Translated by Berel Bell
The 314th prohibition is that we are forbidden from subtracting from either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement,1 "Do not subtract from it."
Our Sages say in many places,2 "He transgresses the prohibition, 'Do not subtract from it,' " or "You transgressed the prohibition, 'Do not subtract from it.' "
FOOTNOTES
1.Ibid.
2.See footnote to N313 above
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• 1 Chapter: Nedarim Nedarim - Chapter 5 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
• 1 Chapter: Nedarim Nedarim - Chapter 5 • English Text | Hebrew Text |
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• Nedarim - Chapter 5
Halacha 1
When Reuven tells Shimon: "I [am forbidden] to you like a dedication offering"1or "You are forbidden to benefit from me," it is forbidden for Shimon to benefit from Reuven.2 If he transgresses and benefits from him, he is not liable for lashes, because Shimon did not say anything.3 Reuven is permitted to derive benefit from Shimon, because he did not forbid this to himself.
Halacha 2
If he tells Shimon: "You [are forbidden] to me like a dedication offering" or "I am forbidden to benefit from you," Reuven is forbidden to benefit from Shimon. If he derives benefit, he is liable for lashes, because he desecrated his word. Shimon is permitted to benefit from Reuven.
If he tells him: "I [am forbidden] to you like a dedication offering and you are [forbidden] to me" or "I am forbidden to benefit from you and you are forbidden to benefit from me," they are both forbidden to benefit from each other. Similar laws apply in all analogous situations.
Halacha 3
If Reuven tells Shimon: "So-and-so's produce is forbidden to you" or "You are forbidden to benefit from so-and-so," his words are of no consequence. For a person cannot cause his colleague to be prohibited with regard to a matter that is not his unless [that person] responds Amen, as we explained.4
Halacha 4
When a person tells a colleague: "This loaf [of bread] mine is forbidden to you," it [remains] forbidden to him even if he gives it to him as a present.5 If he dies, and [the other person] inherits it or [it is acquired by a third party] who gives it to him as a present, he is permitted. For [the one taking the vow said] "My loaf," and now it is not his.6
Halacha 5
If he tells him: "This produce is forbidden to you," but does not say: "My produce," even if he sold it or died and it became the property of another person,7 it [remains] forbidden to him. For when a person causes his property to be forbidden to a colleague, it remains forbidden unless he says: "my property," "my house," "my produce," or uses another similar term. For in those instances, he only forbade [using] the articles while they were in his possession.8
Halacha 6
When a person tells his son: "You are forbidden to benefit from me" or he takes and oath that his son is forbidden to benefit from him, when he dies, the son may inherit his property. For this is as if he says: "My property is forbidden to you." If he forbade [the son] from benefiting from him and specified: "During my lifetime and after my death," if he dies, [the son] should not inherit his [estate].9For this is as if he said: "This property is forbidden to you."
Halacha 7
When a person forbids his son from benefiting from him10 and says: "If this son's son will be a Torah scholar,11 this son will acquire this property to transfer it to his son,"12 this is permissible. The son is forbidden [to benefit] from his father's estate and the grandson is permitted to derive such benefit13 if he is a Torah scholar as was stipulated.
Halacha 8
If this son who is forbidden to benefit from his father's estate gives14 [the property] he inherits from his father to his brother or his sons, they are permitted to benefit from them.15 This also applies if he paid a debt with them or paid [the money due] his wife [by virtue of] her ketubah.16He must tell [the recipients] that [the payment they receive] is from the estate of his father which was forbidden to him. [The rationale for this leniency is that] when a person takes an oath that a colleague will not benefit from his property, he may pay that colleague's debt, as will be explained.17
Halacha 9
When a person was forbidden - either through a vow or an oath - to partake of a type of food, he is permitted to partake of other types of food that were cooked or mixed together with [the forbidden] food, even though it has [acquired] the flavor of the forbidden food.18 If he was forbidden to partake of specific produce19 and that produce became mixed with others, if they have the flavor of the forbidden food, [the other food] is forbidden. If not,20 it is permitted.
Halacha 10
What is implied? A person who is forbidden to partake of meat or wine may partake of soup or vegetables that were cooked with meat or wine. [This applies] even if they have the flavor of meat or wine. He is forbidden only to eat meat alone or drink wine alone.
Halacha 11
If, however, he forbade himself [to partake of] "this meat" or "this wine,"21 if the vegetables have the flavor of meat or wine, they are forbidden. If not, they are permitted. For this meat or this wine become considered like the meat ofnevelot, teeming animals, or the like. Similar laws apply in all analogous situations. Therefore if one says: "This meat is forbidden for me," he is forbidden to partake of it, its sauce, and the spices [cooked] with it.22
Halacha 12
If the wine which he forbade himself23 became mixed with other wine,24 even one drop in an entire barrel, the entire quantity becomes forbidden. [The rationale is that] since he has the possibility to ask for the release of his vow, [the forbidden substance] is considered as an entity that can be permitted and hence, never becomes nullified in [a majority of permitted] substances of its own kind, as explained in Hilchot Ma'achalot Assurot.25
Halacha 13
Halacha 14
[The following rules apply] if a person took a vow or an oath not to eat [produce] or not to taste it. If it is an entity whose seed decomposes when it is sown like wheat or barley, he is permitted [to partake of] the articles exchanged for it28and the produce that grows from it.29 If it was an entity whose seed does not decompose in the earth when it is sown, like onions or garlic,30 even the produce that grows from the produce that grows from it is forbidden.31 In all situations, there is a doubt [whether he is forbidden to drink] the juices they produce.32 Therefore, if he drinks them, he is not liable for lashes.
Halacha 15
Similarly, if a person tells his wife: "The work produced by your hands33 is like a sacrifice to me," "...a sacrifice to my mouth," or "...a sacrifice because of my mouth," he is forbidden to partake of anything exchanged for [her earnings] or produce that grows from her work.34 If he says that he will not to eat [from the work of her hands], nor taste it, if the produce [that grew from] the work of her hands is an entity whose seed decomposes, he is permitted [to partake of] articles exchanged for it and the produce that grows from it. If it was an entity whose seed does not decompose, even the produce that grows from the produce that grows from them is forbidden.
Why do we not consider the original produce that is forbidden insignificant because of the [new] growth that is larger than it? Because the original produce is an entity whose prohibition can be released, which is not nullified [when mixed] with a majority [of permitted substances], as explained.35
Halacha 16
When a person forbids his produce to a colleague, whether by vow or by an oath, there is an unresolved question if the produce that grows from it36 and articles exchanged for it [are permitted to the colleague].37 Therefore the produce that grows from it and articles exchanged for it are forbidden to his colleague. If he transgresses and benefits, he has benefited.38
| FOOTNOTES | |
| 1. |
See Chapter 1, Halachah 14; Chapter 2, Halachah 8.
|
| 2. |
It is as if Reuven designated his property as consecrated with regard to Shimon (Or Sameach).
|
| 3. |
And the prohibition which Reuven established does not make Shimon liable. If, however, Shimon said Amen, he would be liable, as stated in Chapter 2, Halachah 1.
See Chapter 10, Halachah 12, from which it is apparent that if Reuven voluntarily allows Shimon to benefit from his property, Reuven is liable for lashes, for he is desecrating his own vow.
As indicated by Hilchot Meilah 4:9, even though the person is not liable for lashes, he is liable to bring a sacrifice for atonement, since with regard to him, it is as if he benefited from consecrated property.
|
| 4. |
Chapter 2, Halachah 1.
|
| 5. |
For there is no way that he can acquire it in a permitted manner.
|
| 6. |
I.e., once he dies, the loaf no longer belongs to him.
|
| 7. |
The Tur (Yoreh De'ah 216) states that this applies when the person taking the vow says: "During my lifetime and after my death." From the Rambam's words and a comparison to Halachah 6, it is apparent that he need not make such a specification. See Turei Zahav 216:10 which discusses these two perspectives.
|
| 8. |
For that is the implication of the term "my." Compare to Chapter 8, Halachah 11.
|
| 9. |
See Halachah 8 which explains that the estate does become the son's property and he may use it in certain ways.
|
| 10. |
And specifies that this applies after his death as well, as in the previous halachah.
|
| 11. |
This is speaking about a situation in which the grandson is not born yet or is still a minor in which instance, the grandfather cannot transfer the property to him directly Alternatively, he is not yet a Torah scholar (Radbaz).
|
| 12. |
The Ra'avad and others question the Rambam's ruling, for seemingly, it does not involve any new concept. The son becomes the owner of the estate regardless. Although he is forbidden to benefit from it, he has the right to give it to his son whether he is a Torah scholar or not as stated in the following halachah. The Kessef Mishneh explains that ordinarily, the son may use the estate to pay a debt or to give it to his brother as a present. If, however, the grandson is a Torah scholar, this is forbidden and it is as if the estate was transferred to him directly and the father cannot use it for other purposes. The Radbaz explains that this is speaking about a situation where the father had two sons and if this son's son was not a Torah scholar, he would give his entire estate to the other son.
|
| 13. |
The Kessef Mishneh interprets this as meaning that the estate will be given to the grandson. TheBayit Chadash (Yoreh De'ah 223) explains that implicit in the grandfather's statement is the stipulation that if the grandson is not a Torah scholar, he - like his father - will be forbidden to benefit from the estate. See Siftei Cohen 223:4.
|
| 14. |
Rabbenu Nissim explains that the intent is not that he actually gives the money to the recipients, but he informs them of where it is and allows them to take it. See Siftei Cohen 223:3.
|
| 15. |
Here also, the son must tell the recipients that they are receiving property that he is forbidden to benefit from. Implied is that the estate becomes the son's property. He is forbidden to benefit from it. Nevertheless, as indicated here, he may receive indirect benefit, for certainly the recipients of his gifts will be thankful to him and repay him in some way or other.
|
| 16. |
For this also considered as another debt.
|
| 17. |
Chapter 6, Halachah 4. The person is not considered to have received benefit from the payment of his debt, since holding back a creditor from pressing claim is not considered as benefit (Radbaz).
The Tur (Yoreh De'ah 223) questions the Rambam's ruling, explaining that although the father would have been permitted to pay the son's debt, for the son to pay his own debt with the estate's money is considered as benefiting from the estate. Nevertheless, the Shulchan Aruch (Yoreh De'ah 223:4) accepts the Rambam's ruling.
|
| 18. |
For his vow involved only the food itself - i.e., something that people would have in mind when using that term - but not its flavor. It does not become like forbidden food, in which case, even the flavor is forbidden (Kessef Mishneh).
|
| 19. |
That produce is considered as if it was inherently forbidden and hence, even its flavor is forbidden (Kessef Mishneh).
|
| 20. |
I.e., a person who had not taken the vow tasted the food and said that the flavor of the forbidden food could not be detected. Alternatively, there was more than 60 times the amount of the forbidden food.
|
| 21. |
I.e., designating a particular piece of meat or quantity of wine.
|
| 22. |
For these other entities will derive the flavor of the meat.
|
| 23. |
The Or Sameach emphasizes that the Rambam is speaking about a vow which a person made himself, for he can have such a vow released. If, however, he responds to another person, he cannot ask for the vow's release.
|
| 24. |
If, however, the wine becomes mixed with a liquid of another type, its presence becomes nullified if its taste is no longer detectable (Turei Zahav 216:13).
|
| 25. |
Chapter 15, Halachah 10. The rationale is that since the prohibition can be released, it is preferable to do that rather than have the prohibition nullified.
|
| 26. |
I.e., just as he may not partake of a sacrifice with his mouth, he may not partake of this produce.
|
| 27. |
I.e., if the produce forbidden because of the vow was sown and other produce grew from it, that produce is also forbidden.
Since the produce forbidden by the vow is equated to a sacrifice, like a sacrifice, it is forbidden to derive any benefit from it (Kessef Mishneh).
The Ra'avad (in his gloss to Halachah 16) asks: Why is the produce that grows from the forbidden produce prohibited. Seemingly, we should follow the principle: Zeh vizeh goraim mutar, when an entity is produced by two factors, one permitted and one forbidden, it is permitted. Here as well, since the second generation produce was produced by the forbidden produce and also by the earth, it should be permitted.
The Radbaz explains that since a vow is involved, we follow the principle mentioned in Halachah 12, that since the prohibition involved can be released entirely, we do not consider it nullified because another factor is also involved.
|
| 28. |
For his vow specified only eating or tasting the produce, not benefiting from it. Nor is there any taste of the original produce in the produce that grows from its seeds.
|
| 29. |
For the second generation produce is not the same substance concerning which the vow was taken.
|
| 30. |
The onion or the garlic head is put in the ground and a new plant grows from it.
|
| 31. |
For ultimately, even the third generation produce has the flavor of the first generation produce. As the Rambam explains at the conclusion of Halachah 15, we do not say that its flavor will be nullified because the greater portion of the substance of the new produce is permitted, because, as stated in Halachah 12, the forbidden fruit is an entity whose prohibition could be released.
|
| 32. |
Nedarim 52b leaves unresolved the question whether in this context the juice produced from the fruit is considered as the fruit or not. Hence, because of the doubt, one is forbidden to partake of it, but cannot be held liable for punishment. This refers to fruits other than grapes or olives. In the latter instances, the liquid is considered as the fruit.
|
| 33. |
The Siftei Cohen 216:8 states that we are referring to an instance that the husband uses wording similar to that suggested in Chapter 3, Halachah 11; alternatively, that he is referring to work which his wife already performed. Otherwise, there would be a difficulty because a vow is not effective unless the object concerned already exists.
|
| 34. |
I.e., if she planted a tree, he is forbidden to partake of its fruit. The Rambam (based on Nedarim57a) is restating the concepts mentioned in the previous halachah in a different context.
|
| 35. |
See Halachah 12 which explains that he has the potential to have his vow released.
|
| 36. |
The Ra'avad protests the Rambam's ruling, maintaining that based on Nedarim 47a, it appears that the produce grown from the fruits of his efforts is definitely forbidden. The Radbaz, however, explains that the Rambam has a different way of understanding that Talmudic passage.
|
| 37. |
Nedarim, loc. cit., explains that the question is: Since these entities have not come into existence as of yet, can he cause them to be forbidden to his colleague.
|
| 38. |
I.e., he is not liable. Firstly, lashes are not given when an unresolved question is involved. Also, as stated in Halachah 1, when a person becomes forbidden because of another person's vow, he is not liable for lashes unless he responds Amen.
|
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• 3 Chapters: Mamrim Mamrim - Chapter 1, Mamrim Mamrim - Chapter 2, Mamrim Mamrim - Chapter 3 • English Text | Hebrew Text | Audio: Listen | Download• Mamrim - Chapter 1
• 3 Chapters: Mamrim Mamrim - Chapter 1, Mamrim Mamrim - Chapter 2, Mamrim Mamrim - Chapter 3 • English Text | Hebrew Text |
Audio: Listen | Download• Mamrim - Chapter 1
Hilchot Mamrim
The Laws of the Rebellious Ones
They include nine mitzvot: three positive commandments and six negative commandments:
They are:
1. To follow the directives given by the Supreme Sanhedrin;
2. Not to deviate from their words;
3. Not to add to the Torah, neither to the mitzvot of the Written Law, nor to their explanation which was transmitted by the Oral Tradition;
4. Not to detract from the mitzvot;
5. Not to curse one's father or mother;
6. Not to strike one's father or mother;
7. To honor one's father and mother;
8. To fear one's father and mother;
9. For a son not to rebel against his father's and mother's instruction.
These mitzvot are explained in the coming chapters.
Halacha 1
The Supreme Sanhedrin in Jerusalem are the essence of the Oral Law. They are the pillars of instruction from whom statutes and judgments issue forth for the entire Jewish people. Concerning them, the Torah promises Deuteronomy 17:11: "You shall do according to the laws which they shall instruct you...." This is a positive commandment.
Whoever believes in Moses and in his Torah is obligated to make all of his religious acts dependent on this court and to rely on them.
Halacha 2
Any person who does not carry out their directives transgresses a negative commandment, as Ibid. continues: "Do not deviate from any of the statements they relate to you, neither right nor left."
Lashes are not given for the violation of this prohibition, because it also serves as a warning for a transgression punishable by execution by the court. For when a sage rebels against the words of the court, he should be executed by strangulation, as the following verse states: "A person who will act deliberately...."
We are obligated to heed their words whether they:
a) learned them from the Oral Tradition, i.e., the Oral Law,
b) derived them on the basis of their own knowledge through one of the attributes of Biblical exegesis and it appeared to them that this is the correct interpretation of the matter,
c) instituted the matter as a safeguard for the Torah, as was necessary at a specific time. These are the decrees, edicts, and customs instituted by the Sages.
It is a positive commandment to heed the court with regard to each of these three matters. A person who transgresses any of these types of directives transgresses a negative commandment. This is derived from the continuation of the above verse in the following manner: "According to the laws which they shall instruct you" - this refers to the edicts, decrees, and customs which they instruct people at large to observe to strengthen the faith and perfect the world. "According to the judgment which they relate" - this refers to the matters which they derive through logical analysis employing one of the methods of Biblical exegesis. "From all things that they will tell you" - This refers to the tradition which they received one person from another.
Halacha 3
There can never be any difference of opinion with regard to matters received through the Oral Tradition. Whenever there arises a difference of opinion with regard to a matter that shows that it was not received in the tradition from Moses our teacher.
The following principles apply with regard to matters derived through logical analysis. If the entire body of the Supreme Sanhedrin agrees with regard to them, their consent is binding. If there is a difference of opinion, we follow the majority and decide the matter according to the majority. Similarly, with regard to the decrees, edicts, and customs, if a portion of the judges perceived that it was necessary to issue a decree, institute an edict, or establish a custom for the people, and a portion perceived that it is not appropriate to issue this decree, institute this edict, or establish this custom, the judges should debate the matter back and forth. Afterwards, a vote is called, and we follow the majority and execute the matter according to the decision of the majority.
Halacha 4
When the Supreme Sanhedrin was in session, there was never any prolonged differences of opinion among the Jewish people. Instead, if a doubt arose in a Jew's mind over any law, he would inquire of the court in his city. If not, the questioner and that court - or its agents - ascend to Jerusalem and ask the court which holds sessions on the Temple Mount. If they know, they will reply to him, if they do not know, everyone comes to the court that holds sessions at the entrance to the Temple Courtyard. If they know, they will reply to him, if they do not know, everyone comes to the Chamber of Hewn Stone, to the SupremeSanhedrin, and presents the question. If the matter that was unresolved by all the others was known to the Supreme Sanhedrin - either as part of the Oral Tradition or because of its derivation through the principles of exegesis - they relate the decision immediately. If, however, the decision was unclear to the Supreme Sanhedrin, they deliberate about the matter at that time and debate it back and forth until they reach a uniform decision, or until a vote is taken. In such a situation, they follow the majority and then tell all the questioners: "This is the halachah." The questioners then all depart.
After the Supreme Sanhedrin was nullified, differences of opinion multiplied among the Jewish people. One would rule an article is impure and support his ruling with a rationale and another would rule that it is pure and support his ruling with a rationale. This one would rule an article is forbidden and this would rule that it is permitted.
Halacha 5
The following rules apply when there are two sages or two courts that have differing opinions in an age when there was no Supreme Sanhedrin or during the time when the Supreme Sanhedrin was still undecided concerning the matter - whether in one age or in two different ages - one rules that an article is pure and one rules that it is impure, one forbids an article's use and one permits it. If one does not know in which direction the law tends, should the matter involve a question of Scriptural Law, follow the more severe opinion. If it involve a question of Rabbinic Law, follow the more lenient opinion.
Mamrim - Chapter 2
Halacha 1
When, using one of the principles of exegesis, the Supreme Sanhedrin derived a law through their perception of the matter and adjudicated a case accordingly, and afterwards, another court arose and they perceived another rationale on which basis, they would revoke the previous ruling, they may revoke it and rule according to their perception. This is reflected by Deuteronomy 17:9: "To the judge who will be in that age." This indicates that a person is obligated to follow only the court in his own generation.
Halacha 2
The following rules apply when a court issued a decree, instituted an edict, or established a custom and this practice spread throughout the Jewish people and another court arose and sought to nullify the original order and eliminate the original edict, decree, or custom. The later court does not have this authority unless it surpasses the original court in wisdom and in its number of adherents. If it surpasses the original court in wisdom, but not in the number of adherents, or in the number of adherents, but not in wisdom, it cannot nullify its statements. Even if the rationale for which the original court instituted the decree or the edict is nullified, the later court does not have the authority to negate their statements unless they are greater.
How is it possible that the later court will surpass the original court in number? For every Supreme Sanhedrin consists of 71 judges. The intent is the number of sages in the generation who consent and accept the matter stated by the Supreme Sanhedrin without opposing it.
Halacha 3
When does the above apply? With regard to matters that were not forbidden to create a safeguard for the words of the Torah, but rather resemble other Torah laws. A different principle applies, by contrast, with regard to matters which the court sought necessary to issue a decree and create a prohibition as a safeguard. If the prohibition spread throughout the Jewish people, another Supreme Sanhedrin does not have the authority to uproot the decree and grant license even if it was of greater stature than the original court.
Halacha 4
A court may, however, suspend the application of such decrees temporarily, even if it is of lesser stature than the original court. The rationale is that these decrees should not be considered as more severe than the words of the Torah itself, and any court has the authority to abrogate the words of the Torah as a temporary measure.
What is implied? If a court sees that it is necessary to strengthen the faith and create a safeguard so that the people will not violate Torah law, they may apply beatings and punishments that are not sanctioned by Torah. They may not, however, establish the matter for posterity and say that this is the halachah.
Similarly, if they saw that temporarily it was necessary to nullify a positive commandment or violate a negative commandment in order to bring people at large back to the Jewish faith or to prevent many Jews from transgressing in other matters, they may do what is necessary at that time. To explain by analogy: Just like a doctor may amputate a person's hand or foot so that the person as a whole will live; so, too, at times, the court may rule to temporarily violate some of the commandments so that they will later keep all of them. In this vein, the Sages of the previous generations said: "Desecrate one Sabbath for a person's sake so that he will keep many Sabbaths."
Halacha 5
When a court sees it necessary to issue a decree, institute an edict, or establish a custom, they must first contemplate the matter and see whether or not the majority of the community can uphold the practice. We never issue a decree on the community unless the majority of the community can uphold the practice.
Halacha 6
If a court issued a decree, thinking that the majority of the community could uphold it and after the decree was issued, the majority of the community raised contentions and the practice did not spread throughout the majority of the community, the decree is nullified. The court cannot compel the people to accept it.
Halacha 7
Sages issued a decree and thought that it spread among the entire Jewish people and the situation remained unchanged for many years. After a long duration of time, another court arose and checked throughout the Jewish community and saw that the observance of this decree had not spread throughout the Jewish community, it has the authority to negate the decree even if it is of lesser stature than the original court in wisdom and in number of adherents.
Halacha 8
Whenever a court releases two decrees, it should not rush to release a third decree.
Halacha 9
A court has the authority to issue a decree and forbid something which is permitted and have its decree perpetuated for generations to come. Similarly, it has the authority - as a temporary measure - to release the Torah's prohibitions. What then is the meaning of the Scriptural prohibitionsDeuteronomy 13:1: "Do not add to it and do not detract from it"?
The intent is that they do not have the authority to add to the words of the Torah or to detract from them, establishing a matter forever as part of Scriptural Law. This applies both to the Written Law and the Oral Law.
What is implied? The Torah states Exodus 23:19: "Do not cook a kid in its mother's milk." According to the Oral Tradition, we learned that the Torah forbade both the cooking and eating of milk and meat, whether the meat of a domesticated animal or the meat of a wild beast. The meat of fowl, by contrast, is permitted to be cooked in milk according to Scriptural Law. Now if a court will come and permit partaking of the meat of a wild animal cooked in milk, it is detracting from the Torah. And if it forbids the meat of fowl cooked in milk saying that this is included in "the kid" forbidden by the Scriptural Law, it is adding to the Torah.
If, however, the court says: "The meat of fowl cooked in milk is permitted according to Scriptural Law. We, however, are prohibiting it and publicizing the prohibition as a decree, lest the matter lead to a detriment and people say: 'Eating the meat of fowl cooked in meat is permitted, because it is not explicitly forbidden by the Torah. Similarly, the meat of a wild animal cooked in milk is permitted, because it is also not explicitly forbidden.' "And another may come and say: 'Even the meat of a domesticated animal cooked in milk is permitted with the exception of a goat.' And another will come and say: 'Even the meat of a goat is permitted when cooked in the milk of a cow or a sheep. For the verse mentions only "its mother," i.e., an animal from the same species.' And still another will come and say: 'Even the meat of a goat is permitted when cooked in goat's milk as long the milk is not from the kid's mother, for the verse says: "its mother."' For these reasons, we will forbid all meat cooked in milk, even meat from fowl."
Such an approach is not adding to the Torah. Instead, it is creating safeguards for the Torah. Similar concepts apply in all analogous situations.
Mamrim - Chapter 3
Halacha 1
A person who does not acknowledge validity of the Oral Law is not the rebellious elder mentioned in the Torah. Instead, he is one of the heretics and he should be put to death by any person.
Halacha 2
Since it has become known that such a person denies the Oral Law, he may be pushed into a pit and may not be helped out. He is like all the rest of the heretics who say that the Torah is not Divine in origin, those who inform on their fellow Jews, and the apostates. All of these are not considered as members of the Jewish people. There is no need for witnesses, a warning, or judges for them to be executed. Instead, whoever kills them performs a great mitzvah and removes an obstacle from people at large.
Halacha 3
To whom does the above apply? To a person who denied the Oral Law consciously, according to his perception of things. He follows after his frivolous thoughts and his capricious heart and denies the Oral Law first, as did Tzadok and Beitus and those who erred in following them.
The children of these errant people and their grandchildren whose parents led them away and they were born among these Karaities and raised according to their conception, they are considered as a children captured and raised by them. Such a child may not be eager to follow the path of mitzvot, for it is as if he was compelled not to. Even if later, he hears that he is Jewish and saw Jews and their faith, he is still considered as one who was compelled against observance, for he was raised according to their mistaken path. This applies to those who we mentioned who follow the erroneous Karaite path of their ancestors. Therefore it is appropriate to motivate them to repent and draw them to the power of the Torah with words of peace.
Halacha 4
The "rebellious elder" mentioned in the Torah, by contrast, is one of the sages of Israel who has received the tradition from previous sages and who analyzes and issues ruling with regard to the words of Torah as do all the sages of Israel. His rebellion involves an instance when he has a difference of opinion in one of the Torah's laws with the Supreme Sanhedrin and did not accept their views, but instead issued a ruling to act in a different manner. The Torah decreed that he should be executed. He should confess his sin before being executed so that he will be granted a portion in the world to come.
Even though he analyzes and they analyze; he received the tradition and they received the tradition, the Torah granted them deference. Even if the court desires to forgo their honor and allow him to live, they are not allowed so that differences of opinion will not arise within Israel.
Halacha 5
A "rebellious elder" is not liable for execution unless he is a sage, erudite enough to issue halachic judgments who has received semichah from theSanhedrin and who differs with that court with regard to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or with regard to tefillin. He must direct others to act according to his ruling or act according to his ruling himself, and differ with the Sanhedrin while they hold session in the Chamber of Hewn Stone.
When, by contrast, a student who has not attained a level of erudition that enables him to issue halachic rulings, but, nevertheless, issues a ruling, he is not liable. This is derived from Deuteronomy 17:8 which states: "If a matter of judgment exceeds your grasp...." Implied is that the passage concerns only a scholar who is unable to grasp something which is exceedingly difficult to comprehend.
Halacha 6
If he found the Supreme Sanhedrin outside their place and rebelled against their ruling, he is not liable. This is derived from ibid.:8 which states: "And you shall arise and ascend to that place," implied is that the place is the cause for capital punishment.
All of the individuals mentioned above who are not executed and anyone who acts in a similar manner, although they are not liable for execution, the Supreme Sanhedrin should place them under a ban of ostracism, separate them from the community, subject them to corporal punishment, and prevent them from teaching their interpretation of the matter.
Halacha 8
How is the law applying to a rebellious elder adjudicated? When a matter is undecided because of its difficulty and a sage who is erudite enough to issue rulings whether with regard to a matter which he arrived at through his own reasoning or which he received from his teachers. He and the sages who differ with him ascend to Jerusalem and come to the court which holds sessions at the entrance to the Temple Mount.
The court tells them: "This is the law." If the elder listens and accepts the ruling, it is desirable. If not, they all go to the court which holds sessions at the entrance to the Temple Courtyard. They also say: "This is the law." If the elder listens and accepts the ruling, they go their ways. If not, they all go to the Supreme Sanhedrin in the Chamber of Hewn Stone from which the Torah emanates to the entire Jewish people, as Deuteronomy 17:10 states: "From that place which God has chosen." The Supreme Sanhedrin tell them: "This is the law" and the all depart.
If the elder returns to his city and continues to interpret the law as he did previously and teaches this interpretation to others, he is not liable. If he gave a directive for action or acted according to his conception himself, he is liable for execution. There is no need for a warning. Even if he offers a rationale to explain his conduct, we do not heed him. Instead, once witnesses come and testify that he acted according to his own directive or that he directed others to perform a deed, we sentence him to death in his local court. We take hold of him and bring him from that place to Jerusalem. For we do not execute him in the presence of his local court, nor in the presence of the Supreme Sanhedrinwho left Jerusalem, but instead, bring him to the Supreme Sanhedrin in Jerusalem. Until the next pilgrimage festival, he is kept under watch. During the pilgrimage festival, he is executed by strangulation, as implied by ibid.:13: "And all Israel shall hear and become fearful." This indicates that his execution must be announced.
There are four transgressors whose execution must be announced publicly: a rebellious elder, lying witnesses, a person who entices others to worship idols, and a wayward and rebellious son. For with regard to all of them, the Torah states: "so that they will hear and become afraid."
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Hayom Yom:
• English Text | Video Class• Sunday, Cheshvan 26, 5776 · 08 November 2015
"Today's Day"
Wednesday Cheshvan 26 5704
Torah lessons: Chumash: Tol'dot, Revi'i with Rashi.
Tehillim: 119, 97 to end.
Tanya: To understand how (p. 593) ...stressing before G-d. (p. 595).
The true way is to know one's character, truly recognizing one's own deficiencies and one's good qualities. And when one knows his deficiencies - he should correct them with actual avoda, and not satisfy himself merely with bemoaning them.1
FOOTNOTES
1. See Tevet 23.
Hayom Yom:
• English Text | Video Class• Sunday, Cheshvan 26, 5776 · 08 November 2015
"Today's Day"
Wednesday Cheshvan 26 5704
Torah lessons: Chumash: Tol'dot, Revi'i with Rashi.
Tehillim: 119, 97 to end.
Tanya: To understand how (p. 593) ...stressing before G-d. (p. 595).
The true way is to know one's character, truly recognizing one's own deficiencies and one's good qualities. And when one knows his deficiencies - he should correct them with actual avoda, and not satisfy himself merely with bemoaning them.1
FOOTNOTES
1. See Tevet 23.
---------------------• Daily Thought:
Birth of a Parent
Snuggled in his father’s arms, he is secure, unafraid, because there is a father.
Looking into the small eyes gazing up from within his arms, feeling the tight clutching of tiny hands, the father awakens to something he may never have known before: He is a father.
As a child makes a man into a father, so our trust in the One Above makes Him into our G‑d.
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