Daily Quote:
When G-d returns the exiles of Zion, we will have been as dreamers[Psalms 126:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayeitzei, 4th Portion Genesis 30:14-30:27 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 30
14Reuben went in the days of the wheat harvest, and he found dudaim in the field and brought them to Leah, his mother, and Rachel said to Leah, "Now give me some of your son's dudaim." ידוַיֵּ֨לֶךְ רְאוּבֵ֜ן בִּימֵ֣י קְצִֽיר־חִטִּ֗ים וַיִּמְצָ֤א דֽוּדָאִים֙ בַּשָּׂדֶ֔ה וַיָּבֵ֣א אֹתָ֔ם אֶל־לֵאָ֖ה אִמּ֑וֹ וַתֹּ֤אמֶר רָחֵל֨ אֶל־לֵאָ֔ה תְּנִי־נָ֣א לִ֔י מִדּֽוּדָאֵ֖י בְּנֵֽךְ:
in the days of the wheat harvest: [This is] to tell the praise of the [progenitors of] the tribes. It was harvest time, and he did not stretch out his hand upon stolen property, to bring wheat or barley, but only upon an ownerless thing, which no one cares about. — [from Gen. Rabbah 72: 2] בימי קציר חטים: להגיד שבחן של שבטים, שעת הקציר היה ולא פשט ידו בגזל להביא חטים ושעורים אלא דבר ההפקר שאין אדם מקפיד בו:
dudaim: (Sanh. 99b) Sigli. This is an herb, [called] jasmine in Arabic. דודאים: סיגלי, עשב הוא ובלשון ישמעאל יסמי"ן:
15And she said to her, "Is it a small matter that you have taken my husband, that [you wish] also to take my son's dudaim?" So Rachel said, "Therefore, he shall sleep with you tonight as payment for your son's dudaim." טווַתֹּ֣אמֶר לָ֗הּ הַֽמְעַט֙ קַחְתֵּ֣ךְ אֶת־אִישִׁ֔י וְלָקַ֕חַת גַּ֥ם אֶת־דּֽוּדָאֵ֖י בְּנִ֑י וַתֹּ֣אמֶר רָחֵ֗ל לָכֵן֙ יִשְׁכַּ֤ב עִמָּךְ֙ הַלַּ֔יְלָה תַּ֖חַת דּֽוּדָאֵ֥י בְנֵֽךְ:
that [you wish] also to take my son’s dudaim?: This is a question: and [do you wish] to do this also, to take also my son’s dudaim? The Targum for this is וּלְמֵיסַב, and to take. ולקחת גם את דודאי בני: בתמיה, ולעשות עוד זאת ליקח גם את דודאי בני ותרגומו ולמיסב:
Therefore, he shall sleep with you tonight: Tonight’s cohabitation belonged to me, but I will give it to you in lieu of your son’s dudaim. Since she treated the cohabitation of the righteous man lightly, she did not merit to be buried with him. — [from Gen. Rabbah 72:3] לכן ישכב עמך הלילה: שלי היתה שכיבת לילה זו ואני נותנה לך תחת דודאי בנך. ולפי שזלזלה במשכב הצדיק לא זכתה להקבר עמו:
16When Jacob came from the field in the evening, and Leah came forth toward him, and she said, "You shall come to me, because I have hired you with my son's dudaim," and he slept with her on that night. טזוַיָּבֹ֨א יַֽעֲקֹ֥ב מִן־הַשָּׂדֶה֘ בָּעֶ֒רֶב֒ וַתֵּצֵ֨א לֵאָ֜ה לִקְרָאת֗וֹ וַתֹּ֨אמֶר֙ אֵלַ֣י תָּב֔וֹא כִּ֚י שָׂכֹ֣ר שְׂכַרְתִּ֔יךָ בְּדֽוּדָאֵ֖י בְּנִ֑י וַיִּשְׁכַּ֥ב עִמָּ֖הּ בַּלַּ֥יְלָה הֽוּא:
I have hired you: I gave Rachel her payment. — [from Targum Jonathan] שכר שכרתיך: נתתי לרחל שכרה:
on that night: Heb. בָּלַיְלָה הוּא. The Holy One, blessed be He, assisted that Issachar should be born from that union. — [from Niddah 31a] בלילה הוא: הקב"ה סייע שיצא משם יששכר:
17And God hearkened to Leah, and she conceived and bore Jacob a fifth son. יזוַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶל־לֵאָ֑ה וַתַּ֛הַר וַתֵּ֥לֶד לְיַֽעֲקֹ֖ב בֵּ֥ן חֲמִישִֽׁי:
And God hearkened to Leah: That she desired and was seeking means to increase the number of tribes. — [from Gen. Rabbah 72:5] וישמע א-להים אל לאה: שהיתה מתאוה ומחזרת להרבות שבטים:
18And Leah said, "God has given [me] my reward for I have given my maidservant to my husband"; so she named him Issachar. יחוַתֹּ֣אמֶר לֵאָ֗ה נָתַ֤ן אֱלֹהִים֙ שְׂכָרִ֔י אֲשֶׁר־נָתַ֥תִּי שִׁפְחָתִ֖י לְאִישִׁ֑י וַתִּקְרָ֥א שְׁמ֖וֹ יִשָּׂשכָֽר:
19And Leah conceived again, and she bore Jacob a sixth son. יטוַתַּ֥הַר ע֖וֹד לֵאָ֑ה וַתֵּ֥לֶד בֵּֽן־שִׁשִּׁ֖י לְיַֽעֲקֹֽב:
20And Leah said, "God has given me a good portion. This time, my husband will live with me, for I have borne him six sons"; so she named him Zebulun. כוַתֹּ֣אמֶר לֵאָ֗ה זְבָדַ֨נִי אֱלֹהִ֥ים | אֹתִי֘ זֶ֣בֶד טוֹב֒ הַפַּ֨עַם֙ יִזְבְּלֵ֣נִי אִישִׁ֔י כִּֽי־יָלַ֥דְתִּי ל֖וֹ שִׁשָּׁ֣ה בָנִ֑ים וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ זְבֻלֽוּן:
a good portion: Heb. זֶבֶד טוֹב. [To be interpreted] according to its Aramaic translation [חוּלַק טַב, a good portion]. זבד טוב: כתרגומו:
will live with me: An expression of a dwelling place; herberjerie in O.F.; lodging, abode, home. From now on, his principal dwelling will be only with me, because I have as many sons as all his [other] wives have. יזבלני: לשון (מלכים א' ח יג) בית זבול הירבירייריא"ה בלע"ז [לינה] בית מדור. מעתה לא תהא עיקר דירתו אלא עמי שיש לי בנים כנגד כל נשיו:
21And afterwards, she bore a daughter, and she named her Dinah. כאוְאַחַ֖ר יָ֣לְדָה בַּ֑ת וַתִּקְרָ֥א אֶת־שְׁמָ֖הּ דִּינָֽה:
Dinah: Our Sages explained that Leah pronounced judgment (דָּנָה) upon herself. [She reasoned:] If this is a male, my sister Rachel will not be [esteemed even] as one of the handmaids. So she prayed over him, and he was turned into a female (Ber. 60a). דינה: פירשו רבותינו שדנה לאה דין בעצמה אם זה זכר לא תהא רחל אחותי כאחת השפחות, והתפללה עליו ונהפך לנקבה:
22And God remembered Rachel, and God hearkened to her, and He opened her womb. כבוַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־רָחֵ֑ל וַיִּשְׁמַ֤ע אֵלֶ֨יהָ֙ אֱלֹהִ֔ים וַיִּפְתַּ֖ח אֶת־רַחְמָֽהּ:
And God remembered Rachel: (Gen. Rabbah 73:4) He remembered for her that she gave over her signs to her sister [Leah] and that she was troubled lest she fall into Esau’s lot, perhaps Jacob would divorce her because she had no children. The wicked Esau also got that idea when he heard that she had no children. This is what the paytan incorporated [into his poem for the first day of Rosh Hashanah, entitled אֶבֶן חוּג]: When the ruddy one (Esau) saw that she (Rachel) had not experienced birth pangs, he wished to take her for himself, and she was terrified. ויזכר א-להים את רחל: זכר לה שמסרה סימניה לאחותה, ושהיתה מצירה שלא תעלה בגורלו של עשו שמא יגרשנה יעקב לפי שאין לה בנים, ואף עשו הרשע כך עלה בלבו כששמע שאין לה בנים. הוא שייסד הפייט (קרובות דר"ה שחרית) האדמון כבט שלא חלה, צבה לקחתה לו ונתבהלה:
23And she conceived and bore a son, and she said, "God has taken away my reproach." כגוַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַתֹּ֕אמֶר אָסַ֥ף אֱלֹהִ֖ים אֶת־חֶרְפָּתִֽי:
has taken away: Heb. אָסַף He took it into a place where it would not be seen, and similarly (Isa. 4:1):“take away (אֱסֹף) our reproach” ; (Ex. 9:19):“and will not be taken in (יֵאָסֵף) the house” ; (Joel 4:15):“have withdrawn (אָסְפוּ) their shining” ; (Isa. 60: 20):“shall your moon be gathered in (יֵאָסֵף) ,” [meaning that] it will not be hidden. אסף: הכניסה במקום שלא תראה וכן (ישעיה ד א) אסף חרפתנו, (שמות ט יט) ולא יאסף הביתה, (יואל ד טו) אספו נגהם, (ישעיה ס כ) וירחך לא יאסף, לא יטמן:
my reproach: For I was put to shame, having been barren, and [people] were saying about me that I would fall to the lot of the wicked Esau (Tan. Buber, Vayetze 20). The Aggadah (Gen. Rabbah 73:5) [explains it thus:] As long as a woman has no child, she has no one to blame for her faults. As soon as she has a child, she blames him. “Who broke this dish?” “Your child!” “Who ate these figs?” “Your child!” חרפתי: שהייתי לחרפה שאני עקרה, והיו אומרים עלי שאעלה לחלקו של עשו הרשע. ומדרש אגדה כל זמן שאין לאשה בן אין לה במי לתלות סרחונה, משיש לה בן תולה בו. מי שבר כלי זה, בנך, מי אכל תאנים אלו, בנך:
24So she named him Joseph, saying, "May the Lord grant me yet another son!" כדוַתִּקְרָ֧א אֶת־שְׁמ֛וֹ יוֹסֵ֖ף לֵאמֹ֑ר יֹסֵ֧ף יְהֹוָ֛ה לִ֖י בֵּ֥ן אַחֵֽר:
May the Lord grant me yet another son: She knew through prophecy that Jacob was destined to establish only twelve tribes. She said, “May it be His will that the one he is destined to establish be from me.” Therefore, she prayed only for another son [and no more]. — [from Gen. Rabbah 72:6] יוסף ה' לי בן אחר: יודעת היתה בנבואה שאין יעקב עתיד להעמיד אלא שנים עשר שבטים, אמרה יהי רצון שאותו שהוא עתיד להעמיד יהא ממני, לכך לא נתפללה אלא על בן אחר:
25It came to pass when Rachel had borne Joseph, that Jacob said to Laban, "Send me away, and I will go to my place and to my land. כהוַיְהִ֕י כַּֽאֲשֶׁ֛ר יָֽלְדָ֥ה רָחֵ֖ל אֶת־יוֹסֵ֑ף וַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־לָבָ֔ן שַׁלְּחֵ֨נִי֙ וְאֵ֣לְכָ֔ה אֶל־מְקוֹמִ֖י וּלְאַרְצִֽי:
when Rachel had borne Joseph: When the adversary of Esau was born, as it is said (Obadiah 1:18): “And the house of Jacob shall be fire and the house of Joseph a flame, and the house of Esau shall become stubble.” Fire without a flame does not burn anything a distance away. As soon as Joseph was born, Jacob trusted in the Holy One, blessed be He and desired to return [to Canaan]. — [from B.B. 123b, Targum Jonathan ben Uzziel, Gen. Rabbah 73:7] כאשר ילדה רחל את יוסף: משנולד שטנו של עשו, שנאמר (עובדיה א יח) והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש, אש בלא להבה אינו שולט למרחוק, משנולד יוסף בטח יעקב בהקב"ה ורצה לשוב:
26Give [me] my wives and my children for whom I worked for you, and I will go, for you know my work, which I have worked for you." כותְּנָ֞ה אֶת־נָשַׁ֣י וְאֶת־יְלָדַ֗י אֲשֶׁ֨ר עָבַ֧דְתִּי אֹֽתְךָ֛ בָּהֵ֖ן וְאֵלֵ֑כָה כִּ֚י אַתָּ֣ה יָדַ֔עְתָּ אֶת־עֲבֹֽדָתִ֖י אֲשֶׁ֥ר עֲבַדְתִּֽיךָ:
Give [me] my wives, etc.: I do not wish to leave without permission. — [from Zohar vol. 1, 158b] תנה את נשי וגו': איני רוצה לצאת כי אם ברשות:
27And Laban said to him, "If only I have now found favor in your eyes! I have divined, and the Lord has blessed me for your sake." כזוַיֹּ֤אמֶר אֵלָיו֙ לָבָ֔ן אִם־נָ֛א מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ נִחַ֕שְׁתִּי וַיְבָֽרֲכֵ֥נִי יְהֹוָ֖ה בִּגְלָלֶֽךָ:
I have divined: He was a diviner. [He said:] I ascertained with my divination that a blessing came to me through you. When you came here, I had no sons, as it is said (above, 29:6): “and behold, his daughter Rachel is coming with the sheep” (is it possible that he has sons, yet sends his daughter along with the shepherds?). Now, however, he had sons, as it is said (31: 1):“And he heard the words of Laban’s sons.” - [from Tanchuma Shemoth 16] נחשתי: מנחש היה, נסיתי בנחוש שלי שעל ידך באה לי ברכה, כשבאת לכאן לא היו לי בנים, שנאמר (לעיל כט ו) והנה רחל בתו באה עם הצאן, אפשר יש לו בנים והוא שולח בתו אצל הרועים, ועכשיו היו לו בנים שנאמר (להלן לא א) וישמע את דברי בני לבן:
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Daily Tehillim: Chapters 35 - 38
• Hebrew text
• English text
• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1. These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1. In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Wednesday, Kislev 6, 5776 · November 18, 2015
• Hebrew Text
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• Video Class• Wednesday, Kislev 6, 5776 · November 18, 2015
Today's Tanya Lesson
Kuntres Acharon, middle of Essay 4
מה שאין כן בסדר ההשתלשלות
It does not apply to [the study of] the order of Hishtalshelut, the chainlike stages of progressive self-screening whereby the Divine light descends from level to level until ultimately this corporeal world is created:
אף אם משיג המציאות
Even if one does comprehend the external aspect of the existence of the Sefirot and spiritual levels involved,
לא עדיף מצד עצמו כלימוד המצות, שמשיג ותופס המהות
this is not intrinsically as worthy as the study of the laws of the mitzvot, where one comprehends and grasps their essence.
Knowledge of the various spiritual levels may indeed be superior for an unrelated reason, namely, that it leads to a “complete heart” (lev shalem), a wholehearted awe of G‑d — and this, as the Alter Rebbe will later say, is the purpose of all the mitzvot. Intrinsically, however, gaining this knowledge is not superior to studying the laws governing the performance of the mitzvot, whose essence he can understand.
ומעלה עליו כאילו קיים בפועל ממש
Moreover, this [study] is considered [in certain cases] the equivalent of actual performance,
כמו שכתוב: זאת התורה כו׳
as it is written,1 “This is the law [of the burnt offering and the meal offering...].”
The Gemara comments on this,2 “He who occupies himself with these laws is considered as if he had actually offered a burnt offering and a meal offering.”
Mastering the revealed laws of the commandments is thus in one sense superior to delving into the innermost dimension (the pnimiyut) of the Torah, on esoteric subjects such as the order of Hishtalshelut. For the study of the laws relates to theessence of the subject at hand, such as the physical objects with which the commandments are performed.
G‑d’s wisdom, moreover, which is inherent in these laws, descends and permeates the physical objects around which the laws revolve. It is thus the essence of G‑d’s wisdom that the student comprehends, and thereby he becomes involved in the “wondrous union” described in ch. 5 of Tanya, whereby his mortal intellect simultaneously “encompasses and is encompassed by” the Divine wisdom embodied in the Torah which he is studying. This intellectual union in turn unites his soul (which transcends his intellect) with the infinite light that is vested in the wisdom of the Torah.
The above is true only when he understands the essence of his subject. This is the case when he studies (for example) the laws regulating the observance of the commandments. If, by contrast, his subject is the hierarchies of angels in the Worlds ofBeriah, Yetzirah and Asiyah, or, yet higher, the configurations of Sefirot within the World of Atzilut, then his grasp is no more than external: he may indeed be aware of his subject’s existence, but he will be unable to know its essence.
* * *
And now, all the above notwithstanding, the Alter Rebbe is about to point out the superior aspect of the study ofHishtalshelut.
אלא שידיעת המציאות מההשתלשלות היא גם כן מצוה רמה ונשאה, ואדרבה, עולה על כולנה
However, the knowledge of the existence of the Hishtalshelut is also a lofty and exalted mitzvah.3 Indeed, it outweighs them all, all of the mitzvot and the study of the laws of the Torah.
כמו שכתוב: וידעת היום כו׳
Thus it is written,4 “Know this day [...that the L‑rd is G‑d],”
דע את אלקי אביך כו׳
and5 “Know the G‑d of your father...”; i.e., there is an obligation to attain a knowledge or apprehension of Divinity.
ומביאה ללב שלם כו׳
Moreover, this leads to a “whole heart,” for the latter verse concludes, “and serve Him with a whole heart”; i.e., a knowledge of G‑d leads one to serve Him with one’s entire being.
As explained in Likkutei Torah, in the discourse beginning VeLo Tashbit, this refers to serving G‑d with awe — and this is the ultimate intent of all the mitzvot, as the Torah states,6 “G‑d has commanded us to perform all these statutes so that we may fear the L‑rd our G‑d.” And it is the study of the innermost dimensions of the Torah and a knowledge of the various spiritual levels which comprise the order of Hishtalshelut that enable one to fulfill the mitzvah of “knowing G‑d,” which leads in turn to the “whole heart” of “fearing Him.” Thus the Alter Rebbe concludes:
שהוא העיקר
And this is the essential thing: the wholehearted awe of G‑d is the ultimate purpose of all the commandments.
As mentioned above, one can attain this state only through a knowledge of the order of Hishtalshelut, even though this knowledge is merely an awareness of its existence and not a grasp of its essence.
והשגת המציאות הוא להפשיט מגשמיות כו׳
The comprehension of existence entails divesting [this subject] of any physicality....
In other words, one should endeavor to picture its spirituality. Hence, as the Rebbe has often stressed, one should study the innermost and mystical dimension of the Torah in such a way that one7 “derives sustenance from it” (יתפרנסון מיניה) — viz., the “sustenance” derived from comprehension. And soundly-based comprehension can be secured only when this dimension of the Torah is studied with the intellectual elucidation afforded by the teachings of Chabad.
רק שזו היא מצוה אחת מתרי״ג
However, this mitzvah (of knowing G‑d and apprehending Divinity) is but one mitzvah of the 613,
והאדם צריך לקיים כל תרי״ג
and a man must fulfill all 613,
לפי שהן השתלשלות המהות דחיצוניות דכלים דאצילות
for they descend from the essence of the external aspect of the vessels of Atzilut, a source whose standing was explained above.
לכך צריך להרבות בלימוד כל התרי״ג, וקיומן בפועל ממש, במחשבה דבור ומעשה, שהן בריאה, יצירה, עשיה
Hence, one must extensively study all 613 mitzvot, and [hence] fulfill them in actual practice in thought, speech and deed — which parallel Beriah, Yetzirah and Asiyah respectively —
לברר בירורין אשר שם
in order to purify whatever needs purification (beirur) there.
As previously explained, the extraction and elevation of the sparks exiled in the various worlds is the ultimate purpose of creation.
| FOOTNOTES | |
| 1. | Vayikra 7:37. |
| 2. | Menachot 110a. |
| 3. | Current Hebrew editions of Tanya read, “a great (רבה) and exalted mitzvah,” which the Rebbe amends to read (as above) “a lofty (רמה) and exalted mitzvah.” This is how the phrase is quoted (and explained) in Likkutei Torah on Vayikra, in the discourse entitled VeLo Tashbit. |
| 4. | Devarim 4:39. |
| 5. | I Divrei HaYamim 28:9. |
| 6. | Devarim 6:24. |
| 7. | Tikkunei Zohar, end of Tikkun 6; discussed in Likkutei Sichot, Vol. XV, p. 42ff. et al. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
Wednesday, Kislev 6, 5776 · November 18, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 191
Preparation for War
"And it shall be when you come near to the battle, the priest shall approach"—Deuteronomy 20:2.
We are commanded to appoint a priest who will deliver before the soldiers the "Battle Address." In this address he requests of those not suited for battle – whether due to physical or emotional frailty, or due to the fact that their minds are preoccupied with a matter that prevents them from properly focusing on the battle – to turn away. The people who must not proceed to the battlefield due to distraction are the three mentioned in the Torah: a) One who has built a home but not dedicated it. b) One who has planted a vineyard and not yet enjoyed its fruits. c) One who has betrothed a women but not married her.
This priest who addresses the soldiers is called the Mashuach Milchamah ("the one anointed for battle").
The priest's address is verbatim the words that the Torah (in Deuteronomy) instructs him to say. After saying the biblical lines, he adds words of his own, words to inspire the soldiers to courageously battle to bring victory for G‑d's religion, and to bring retribution upon the fools who destroy civilized society.
This address is spoken by the designated priest, and then loudly repeated by the military police.
All the above applies only to an "optional battle"; no speeches or proclamations are made before a "mitzvah battle" [e.g., the battle against Amalek or a self-defense battle].
Full text of this Mitzvah »
Positive Commandment 214
A Newly Married Groom's Obligations
"He shall be free to his home for one year, and he shall cheer his wife whom he has taken"—Deuteronomy 24:5.
A newly-married groom, for the first year following his marriage, is commanded to remain together with his wife, and should not embark upon journeys, join the army in battle, or anything of the like. Rather he should rejoice with his wife for a full year.
Full text of this Mitzvah »
Causing a Newly Married Groom to be Absent from his Home
Negative Commandment 311
Translated by Berel Bell
The 311th prohibition is that we are forbidden from taking a newlywed man from his home for any duty — military or otherwise — for one year [from his wedding]. For the entire year we exempt him from any responsibilities that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new bride, he shall not enter military service] nor shall he be assigned to any duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he shall not enter military service,' one could think that only military service is prohibited, but that he should be assigned to prepare weapons and supply water and food. The Torah therefore adds, 'nor shall he be assigned to any duty.' The word 'he [be assigned]' teaches that only he may not be assigned, but that others3 may be assigned. But since we could learn it from, 'nor shall he be assigned to any duty,4' why is it written, 'he shall not enter military service'? So that the transgressor be in violation of two prohibitions." We already explained in the Ninth Introductory Principle that not always does the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.6
FOOTNOTES
1.Deut. 24:5.
2.44a.
3.I.e. One who built a new house, planted a vineyard or betrothed a woman. See P191 above.
4.A general expression that would include going out to war.
5.In addition to those who cause him to leave.
6.43a.
Wednesday, Kislev 6, 5776 · November 18, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 191
Preparation for War
"And it shall be when you come near to the battle, the priest shall approach"—Deuteronomy 20:2.
We are commanded to appoint a priest who will deliver before the soldiers the "Battle Address." In this address he requests of those not suited for battle – whether due to physical or emotional frailty, or due to the fact that their minds are preoccupied with a matter that prevents them from properly focusing on the battle – to turn away. The people who must not proceed to the battlefield due to distraction are the three mentioned in the Torah: a) One who has built a home but not dedicated it. b) One who has planted a vineyard and not yet enjoyed its fruits. c) One who has betrothed a women but not married her.
This priest who addresses the soldiers is called the Mashuach Milchamah ("the one anointed for battle").
The priest's address is verbatim the words that the Torah (in Deuteronomy) instructs him to say. After saying the biblical lines, he adds words of his own, words to inspire the soldiers to courageously battle to bring victory for G‑d's religion, and to bring retribution upon the fools who destroy civilized society.
This address is spoken by the designated priest, and then loudly repeated by the military police.
All the above applies only to an "optional battle"; no speeches or proclamations are made before a "mitzvah battle" [e.g., the battle against Amalek or a self-defense battle].
Full text of this Mitzvah »
Preparation for War
Positive Commandment 191
Translated by Berel Bell
The 191st mitzvah is that we are commanded to appoint a kohen to say before the people the pre-war speech.1 Anyone who is not fit to fight in the war because of weakness2 or because they are constantly thinking of things that prevent a proper involvement in battle — i.e. the three categories3 of people mentioned in Scripture — should return home. Only then do they begin the war.
This kohen is called, "Moshuach Milchamah" ["anointed for war"]. He gives his speech in the exact words written in the Torah,4 and adds his own words to prepare the people for war and bring them to be ready to sacrifice their lives for the triumph of G‑d's religion and revenge against those who foolishly reject it5 and destroy the order of civilization.
The source of this commandment is G‑d's statement6 (exalted be He), "When you approach [the place of] battle, the kohen shall step forward ...."7
He then commands that it be announced among the soldiers that the following should return from the battle: the faint-hearted; one who has built a new house and not begun to live there; one who has planted a vineyard and not eaten [from its first crop]; and one who has betrothed a woman and not married her. This is explained in Scripture in G‑d's statement8 beginning with the words, "The officers shall then speak..." Our Sages said in the Gemara,9 "The phrase, 'The officers shall then speak,' means that the kohen speaks and the officers then announce [so that all can hear]."
All the above — i.e. the speech of the Moshuach Milchamah and the announcements before the battle — apply only to a milchemes reshus [optional war]. None of this, not the speech nor the announcement, is done for a milchemes mitzvah [obligatory war], as explained in the eighth chapter of tractate Sotah. The details of this mitzvah are explained there.
FOOTNOTES
1.
Deut. 20:3.
2.
I.e. frightened and faint-hearted. See ibid., 20:3,8.
3.
One who has built a new house and not begun to live there; who has planted a vineyard and not redeemed its first crop; and one who has betrothed a woman and not married her. See ibid., 20:5-7.
4.
Ibid., 20:3-7.
5.
This expression alludes to their rejection of the Seven Noachide Laws. See Hilchos Melachim, 8:10, regarding the obligation of the Jewish people to compel the nations of the world to accept these mitzvos. See Kapach, 5731, footnote 78. He points out that the Rav Kook version omits the word "bo," therefore changing the entire meaning. Chavel, following that version, translates "who ruin the social order."
6.
Ibid., 20:2.
7.
He tells the people, "Do not be faint-hearted, do not be afraid, do not panic and do not break ranks before them [i.e. the enemy]. G‑d your L‑rd is the One who is going with you. He will fight for you against our enemies, and He will deliver you." Ibid., 20:3-4.
8.
Ibid., 20:5.
9.
-----------------------------------------------------------
Sotah 43a.
Positive Commandment 214
A Newly Married Groom's Obligations
"He shall be free to his home for one year, and he shall cheer his wife whom he has taken"—Deuteronomy 24:5.
A newly-married groom, for the first year following his marriage, is commanded to remain together with his wife, and should not embark upon journeys, join the army in battle, or anything of the like. Rather he should rejoice with his wife for a full year.
Full text of this Mitzvah »
Causing a Newly Married Groom to be Absent from his Home
Negative Commandment 311
Translated by Berel Bell
The 311th prohibition is that we are forbidden from taking a newlywed man from his home for any duty — military or otherwise — for one year [from his wedding]. For the entire year we exempt him from any responsibilities that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new bride, he shall not enter military service] nor shall he be assigned to any duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he shall not enter military service,' one could think that only military service is prohibited, but that he should be assigned to prepare weapons and supply water and food. The Torah therefore adds, 'nor shall he be assigned to any duty.' The word 'he [be assigned]' teaches that only he may not be assigned, but that others3 may be assigned. But since we could learn it from, 'nor shall he be assigned to any duty,4' why is it written, 'he shall not enter military service'? So that the transgressor be in violation of two prohibitions." We already explained in the Ninth Introductory Principle that not always does the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.6
FOOTNOTES
1.Deut. 24:5.
2.44a.
3.I.e. One who built a new house, planted a vineyard or betrothed a woman. See P191 above.
4.A general expression that would include going out to war.
5.In addition to those who cause him to leave.
6.43a.
Negative Commandment 311
Causing a Newly Married Groom to be Absent from his Home
"Neither shall he be charged with any business"—Deuteronomy 24:5.
It is forbidden to conscript a newly-married groom, for the first year following his marriage, for military or civic duties. Rather, he must be absolved from all duties that would cause him to be absent from his home.
This prohibition is directed to those responsible for conscription as well as the groom himself—he may not journey away from his home for an entire year.
Full text of this Mitzvah »
Causing a Newly Married Groom to be Absent from his Home
Negative Commandment 311
Translated by Berel Bell
The 311th prohibition is that we are forbidden from taking a newlywed man from his home for any duty — military or otherwise — for one year [from his wedding]. For the entire year we exempt him from any responsibilities that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new bride, he shall not enter military service] nor shall he be assigned to any duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he shall not enter military service,' one could think that only military service is prohibited, but that he should be assigned to prepare weapons and supply water and food. The Torah therefore adds, 'nor shall he be assigned to any duty.' The word 'he [be assigned]' teaches that only he may not be assigned, but that others3 may be assigned. But since we could learn it from, 'nor shall he be assigned to any duty,4' why is it written, 'he shall not enter military service'? So that the transgressor be in violation of two prohibitions." We already explained in the Ninth Introductory Principle that not always does the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.6
FOOTNOTES
1. Deut. 24:5.
2. 44a.
3. I.e. One who built a new house, planted a vineyard or betrothed a woman. See P191 above.
4. A general expression that would include going out to war.
5. In addition to those who cause him to leave.
6. 43a.
Negative Commandment 58
Fearlessness in Battle
"You shall not be terrified by them"—Deuteronomy 7:21.
It is forbidden to be fearful of our heretical enemies in the course of battle and turn back and flee. Rather, we are obligated to strengthen our hearts and stand strong in the lines of battle.
Full text of this Mitzvah »
Fearlessness in Battle
Negative Commandment 58
Translated by Berel Bell
The 58th prohibition is that we are forbidden from fearing the enemy1 at time of war and retreating before them. Rather, it is an obligation to strengthen one's heart and stand strong in the lines of battle. A person who turns away and retreats violates this prohibition.
The source of this prohibition is G‑d's statement,2 "Do not retreat before them." This prohibition is repeated in the statement,3 "Do not fear them." The same idea — not to retreat or turn back during battle — is repeated many times, because it is a situation in which real truth4 can triumph.
The details of this mitzvah are explained in the eighth chapter of tractateSotah.5
FOOTNOTES
1.Literally, "heretics," i.e. the non-Jewish enemy which denies the Torah.
2.Deut. 7:21.
3.Ibid. 3:22.
4.I.e., the Torah. See Kapach, 5731, footnote 6.
5.42b.
Positive Commandment 221
The Beautiful Captive
"And you see among the captives a beautiful woman"—Deuteronomy 21:11.
We are commanded regarding the law of the beautiful female captive [i.e., we must follow the pertinent laws detailed in the Torah].
Full text of this Mitzvah »
The Beautiful Captive
Positive Commandment 221
Translated by Berel Bell
The 221st mitzvah is that we are commanded regarding the law of a yefas to'ar.1
The source of this commandment is G‑d's statement2 (exalted be He), "[When you wage war against your enemies...,] if you see a yefas to'ar among the prisoners [and desire her, you may take her as a wife]."
The details of this mitzvah are explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.If upon entering enemy territory, a soldier sees a non-Jewish woman he desires to marry, he may have intercourse with her one time. If she wishes, she converts immediately thereafter. If not, she remains in his house for one month, growing her hair and nails in order to become less attractive. After an additional two months, if she converts, he is allowed to marry her as a regular wife. See Hilchos Melachim 8:2‑9.
2.Deut. 21:11.
3.21
Negative Commandment 263
Selling the Beautiful Captive
"And it will be, if you do not desire her, then you shall send her away wherever she wishes, but you shall not sell her for money"—Deuteronomy 21:14.
It is forbidden to sell the beautiful captive into servitude after cohabiting with her once on the battlefield.
Full text of this Mitzvah »
Selling the Beautiful Captive
Negative Commandment 263
Translated by Berel Bell
The 263rd prohibition is that we are forbidden from selling a yefas to'ar after [her captor] has had intercourse with her at the time the land was conquered, as explained in the proper place.1
The source of this prohibition is G‑d's statement2 (exalted be He), "If you do not desire her, however, you must send her away free. You may not sell her for money."
FOOTNOTES
1.P221 above.
2.Deut. 21:14.
Negative Commandment 264
Enslaving the Beautiful Captive
"You shall not treat her as a slave, because you have afflicted her"—Deuteronomy 21:14.
It is forbidden to force the beautiful captive into one's own service, i.e. that she should serve him as a handmaiden.
Full text of this Mitzvah »
Enslaving the Beautiful Captive
Negative Commandment 264
Translated by Berel Bell
The 264th prohibition is that we are forbidden from enslaving a yefas to'ar after having had intercourse with her. By "enslaving," I mean to make her a servant and leave her together with the rest of your servants who serve you.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not keep her as a servant, since you have had relations with her."
The Sifri2 says, "The phrase lo sisameir ba means that you shall not use her as a servant." It has been demonstrated to you that these two prohibitions prohibit two distinct acts: not to sell her to someone else, and also not to leave her under you as a servant. Rather, you should follow G‑d's command (exalted be He), "You must send her away free." The same is explained regarding one who kidnaps someone, "and forces him to serve3 and then sells him."4 Our Sages said,5 "[He is guilty] as soon as he brings him into his property and forces him to serve."
The details of the law of the yefas to'ar are explained in the first chapter of tractate Kiddushin.6
FOOTNOTES
1.Ibid.
2.Ibid.
3.The same word, his'amer, is used regarding the yefas to'ar and the kidnapper.
4.Ibid., 24:7.
5.Sifri, ibid.
6.21b.
Conclusion
We will restart tomorrow...
We will restart tomorrow...
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• 1 Chapter: Nezirut Nezirut - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
• 1 Chapter: Nezirut Nezirut - Chapter 2 • English Text | Hebrew Text |
Audio: Listen | Download | Video Class
• Nezirut - Chapter 2
Halacha 1
When a person takes a nazirite vow inadvertently,1 is compelled to take one by forces beyond his control,2 takes one in order to encourage a colleague,3 or takes one while making exaggerated statements,4 he is exempt as is the law concerning other vows.
When a person takes a nazirite vow and regrets having taking it, he may approach a sage and ask him [to absolve it]. He may release his nazirite vow in the same way he releases other vows.5
Halacha 2
[The following rules apply when a person] took a nazirite vow and went to brings his sacrifices for that vow with the intent that he will bring them on the completion of the days of his vow, but discovered that either all of the animals or one of them were stolen. If he took the nazirite vow before the animal was stolen, he is a nazirite.6 If he took the nazirite vow after [an animal] was stolen, lost, or died, he is not a nazirite. It is as if he took a nazirite vow in error.7
Halacha 3
Halacha 4
If a nazirite was passing before him and he said: "I am like him," he is a nazirite.10 If a colleague of his took a nazirite vow and he said: "My mouth is like his mouth with regard to wine"11 or "My hair is like his hair with regard to cutting it,"12 he is a nazirite. Similarly, if he heard him [take a nazirite vow] and said: "And also I" immediately thereafter,13 [he is a nazirite]. And if a third person said: "And also I" immediately after the second person's statement - even if this continues for 100 individuals14 - they are all nazirites.
Halacha 5
If a person says: "I will be a nazirite when a son will be born to me," and his colleague says: "And also I," his colleague becomes a nazirite immediately.15
Halacha 6
When a person tells a colleague: "I will be a nazirite when a son will be born to you," and his colleague says: "And also I," [his colleague does not become] a nazirite. [The rationale is that] the latter person only had the desire to say that he would love for a son to be born to him to the same degree as the first does. For he is embarrassed in his presence.16
Halacha 7
When a person says: "I will be a nazirite when a son will be born to so-and so,"17 and his colleague heard his statement and said: "And also I," there is an unresolved question concerning the matter. Perhaps his colleague's intent was to become a nazirite like him18 or perhaps he wanted to say that he loved him like the other person did. When there is a question whether a nazirite vow takes effect, we rule leniently.19
Halacha 8
[A nazirite vow can take effect in the following situation.] Two people were walking on the road and saw another person approaching them. One of the said: "The person approaching us is Shimon." The other said: "He is Reuven." The first replied: "I will become a nazirite if it is Reuven" and the second responded: "I will become a nazirite if it is Shimon." If he reaches them and he is Reuven, [the first] is a nazirite. If it is Shimon, the second is a nazirite as per the vows. Similar laws apply in all analogous situations. If the person did not reach them, but instead turned backward and disappeared from their sight and they did not discover his identity, neither of them are nazirites.20
Halacha 9
Similarly, when a person says: "I will be a nazirite if there will be 100 kor21 in this grainheap," if when he goes to measure it, he discovers that [some of the produce] was stolen or lost, he is not a nazirite.22 Similar laws apply in all analogous situations. [The rationale is that] When there is a question about whether a nazirite vow takes effect, we rule leniently.
Halacha 10
All [of the people who took nazirite vow in the following situation] are nazirites. Several people] were walking on the road and saw a ko'i23from a distance. One said: "I will be a nazirite if that is a wild beast." Another said: "I will be a nazirite if that is a domesticated animal." Another said:24 "I will be a nazirite if that is not a wild beast." Another said: "I will be a nazirite if that is not a domesticated animal." Another said: "I will be a nazirite if that is neither a wild beast, nor a domesticated animal." Another said: "I will be a nazirite if that is both a wild beast and a domesticated animal." [The rationale is that] in certain matters,25 ako'i resembles a wild beast. In other matters, it resembles a domesticated animal. In still other matters, it resembles both a wild beast and a domesticated animal and in still other matters, it resembles neither a domesticated animal, nor a wild beast.
Similar laws apply if they saw an androgynus and argued whether the person was a man or a woman and took vows similar to those mentioned with regard to a ko'i. They are all nazirities, because there are matters26 in which anandrogynus resembles a man, matters where the resemblance is to a woman, matters in which there is no resemblance to either a man or a woman, and matters in which there is a resemblance to both a man and a woman.
Halacha 11
All of the above applies to the person's status with regard to the mitzvot and not with regard to his nature and physical characteristics. Similarly, the factors involving a ko'i apply with regard to the mitzvot and not with regard to its nature and physical characteristics.
What is implied? [When] a ko'i [is slaughtered, its] blood must be covered as the blood of a wild beast must.27 Its fat is forbidden as is the fat of a domesticated animal.28 It is considered a union of mixed species if it is mated with either a domesticated animal or a wild beast,29 as if it were neither a wild beast or a domesticated animal. And it must be ritually slaughtered as is required for both a domesticated animal or a wild beast. Similarly, there are other halachic considerations that apply with regard to it and they will all be explained in their appropriate place.30
Similarly, an androgynus becomes impure because of a seminal emission like a man and because of uterine bleeding like a woman.31 He cannot be sold as a Hebrew servant, [differing in this way] from both a man and a woman.32 And a person who kills him is executed like one who kills either a man or a woman. There are also other laws applying to him. Each one will be stated in its place.33
Halacha 12
Similar [laws apply]34 if [several people] saw a group of men approaching them which contained sighted people and blind people. One said: "I will be a nazirite if they are sighted people." Another said: "I will be a nazirite if they are not sighted people." Another said: "I will be a nazirite if they are blind." Another said: "I will be a nazirite if they are not blind." Another said: "I will be a nazirite if among them are sighted people and blind people." Another said: "I will be a nazirite if among them are those who are not sighted people and those who are not blind." Similar laws apply in all analogous situations.
Halacha 13
When a minor reaches the age when his vows are of consequence35and he takes a nazirite vow, he is a nazirite and must bring his sacrifices36 even though he has not manifested signs of physical maturity, as he [must uphold] his other vows.
A father may administer a nazirite vow to his son who is underage even though he has not reached the age when his vows are of consequence. A woman, by contrast, may not administer a nazirite vow to her son.37 This is a concept conveyed by the Oral Tradition. It does not apply with regard to other vows.
Halacha 14
What is implied? A father told his son who was a minor: "You are a nazirite"; he said: "My son, so-and-so, is a nazirite;" or he said, [pointing to his son,] "He is a nazirite," and the son remained silent,38 the son is a nazirite. The father must have him conduct himself according to all the particulars of the nazirite laws.39 If [the son] becomes impure, he must bring the sacrifices [associated with the termination] of impurity. When he completes his nazirite vow, he must bring the sacrifices [required when a nazirite vow is completed in] purity.40
Halacha 15
If the son did not desire this and objected to the matter,41 his relatives objected,42 he cut off his hair, or his relatives cut off his hair - thus performing a deed that indicates that either he or his relatives did not desire the nazirite vow,43 he is not a nazirite.44 Until when may his father administer a nazirite vow to him? Until he attains majority,45 and becomes an adult.
Halacha 16
The concept of a nazirite vow does not apply to gentiles, for [Numbers 6:2]46"Speak to the children of Israel."
Halacha 17
The concept of a nazirite vow does apply to women and servants.47A father or a husband may nullify a nazirite vow taken by a woman if he so desires as is the case with regard to other vows.48 With regard to a servant, [to nullify his nazirite vow,]49 his master must compel him to drink [wine] or become impure due to contact with the dead. If he does not compel him,50 he must observe the nazirite vow.
Halacha 18
When a servant takes other vows that involve personal aggravation or that prevent his performance of work or makes a valuation assessment,51 his master does not have to compel him [to act against the vow to nullify it].52 [The rationale is that the servant] is not the owner of his self and he cannot cause a vow to take effect regarding his person. To what can the matter be compared? To a person who [takes a vow] forbidding produce belonging to another person to the owner of that produce.53
If, however, a vow does not involve personal aggravation and it is not a matter which holds back work, [the master] cannot compel him [not to observe it].54
If a servant took a nazirite vow and his master told him: "It is nullified for you," [when] he receives his freedom,55 he is obligated to complete his nazirite vow.56[The rationale is that] a servant must be compelled to nullify his vow. We do not nullify it verbally. If one nullifies it verbally, he is granted his freedom.
Halacha 19
When a servant took a nazirite vow and fled from or abandoned his master,57he is forbidden to drink wine. [This measure was enacted so that] he would suffer difficulty and return to his master's domain.58
If he took a nazirite vow, completed it, and shaved,59 without his master knowing of this, and afterwards, was granted his freedom, he is considered to have satisfied the requirements of his nazirite vow.60 If, however, he took a nazirite vow, but did not shave, and was granted his freedom, he is not considered to have fulfilled his nazirite vow.61 If he became impure and then was granted his freedom, he must begin reckoning [the days of his nazirite vow] from the time he became impure.62
Halacha 20
Nazirite vows must be observed both while the Temple is standing and while the Temple was not standing. Therefore when a person takes a nazirite vow in the present era, he must observe it forever,63 because we do not have a Temple where he can go and offer his sacrifices at the conclusion of his nazirite vow.
Halacha 21
A nazirite vow may be observed only in Eretz Yisrael.64When a person takes a nazirite vow in the Diaspora, he is penalized and obligated to ascend to Eretz Yisrael65 and observe his nazirite vow there for as long as he vowed.66Accordingly, when a person takes a nazirite vow in the Diaspora in the present era, we compel him to ascend to Eretz Yisrael and observe his nazirite vow there67 until he dies or until the Temple is built and he brings his sacrifices there at the conclusion of the span of his vow.
Halacha 22
Throughout the entire time he is in the Diaspora, he is forbidden to drink wine, to become impure due to contact with the dead, and to cut his hair.68 He must uphold all of the requirements stemming from a nazirite vow, despite the fact that the days are not counted for him. If he transgressed and drank [wine], cut his hair, or touched a corpse or the like,69 he is liable for lashes.
| FOOTNOTES | |
| 1. |
E.g., he said: "I will be nazirite if I ate today," and he was under the impression that he had not eaten, but in fact he had eaten (Nedarim 25b). See Hilchot Nedarim 8:3 and Chapter 1, Halachah 15.
|
| 2. |
I.e., people compelled him to take the nazirite vows. See Hilchot Nedarim 4:1.
|
| 3. |
He said: "I will be a nazirite if you do not eat at my home." See Hilchot Nedarim 4:3.
|
| 4. |
He said: "I will be a nazirite if I did not see an army as numerous as the Jewish people when they left Egypt." See Hilchot Nedarim 4:1; Hilchot Sh'vuot 3:5.
|
| 5. |
See Hilchot Nedarim 4:5.
|
| 6. |
We do not automatically say: Had he known that the animal would have been stolen he would not have taken the vow. If, however, he asks a sage to absolve the vow on this account, it is absolved. See Hilchot Nedarim 8:5; Hilchot Sh'vuot 6:12.
|
| 7. |
I.e., his vow was taken on a false assumption, for he believed that he possessed these animals. See Hilchot Nedarim 8:3.
|
| 8. |
I.e., as illustrated in the following halachah, he states that a nazirite vow taken by a colleague should also apply to him.
|
| 9. |
Hilchot Nedarim 3:3.
|
| 10. |
See Chapter 1, Halachah 5.
|
| 11. |
I.e., "just as he is forbidden to drink wine, so am I."
|
| 12. |
I.e., "just as he is forbidden to cut his hair, so am I."
|
| 13. |
This term refers to a specific span of time, the time it takes to say: Shalom Elecha Rebbi (Hilchot Sh'vuot 2:17).
|
| 14. |
I.e., each one speaking immediately thereafter his colleague.
|
| 15. |
In contrast to the person who took the vow who does not become a nazirite until the child is born (Chapter 1, Halachah 17). This is the conclusion the Rambam derives from the discussion of the issue in Nazir 13a. The Ra'avad offers a different interpretation of the passage. The Radbaz and the Kessef Mishneh justify the Rambam's understanding.
|
| 16. |
I.e., were he not to make such a statement, it would appear that he does not have genuine love for him. Because of the above, we say that his vow was not made sincerely and he never intended to become a nazirite.
|
| 17. |
In contrast to the situation described in the previous halachah, in this instance, the person mentioned in the nazirite vow was not present when the vow was taken.
|
| 18. |
Since the person was not present, we feel that it is less likely that his statements were made merely to make an impression (see Nazir 13a).
|
| 19. |
The rationale is that at the time of the completion of the vow, the person is required to offer sacrifices. Were his vow not to have taken effect, he would be slaughtering non-sacrificial animals in the Temple courtyard which is forbidden (Rabbenu Nissim).
|
| 20. |
Because as stated at the conclusion of the previous halachah, if there is a doubt where a nazirite vow is binding, we rule leniently.
|
| 21. |
A dry measure used in the Talmudic period equivalent to 30 se'ah (Hilchot Arachin 4:4).
|
| 22. |
For he desired the nazirite vow to take effect only if there was the said amount of grain in the grain heap.
|
| 23. |
A ko'i is a hybrid born from breeding a deer and a goat. There is an unresolved question among our Sages if it is considered as a domesticated animal (behemah) or a wild beast {(chayah) the Rambam's Commentary to the Mishnah, Bikkurim 2:8}. In Hilchot Ma'achalot Assurot 1:13, he states that the term refers to any hybrid that comes from mating a domesticated animal with a wild beast.
|
| 24. |
In his Commentary to the Mishnah (Nazir 5:6), the Rambam states that if one person made all these statements, he is obligated to fulfill an equivalent number of nazirite vows.
|
| 25. |
See the following halachah where the Rambam elaborates on these points.
|
| 26. |
See the following halachah where the Rambam elaborates on these points.
|
| 27. |
See Hilchot Shechitah 14:4.
|
| 28. |
See Hilchot Ma'achalot Assurot 1:13.
|
| 29. |
See Hilchot Kilayim 9:5.
|
| 30. |
See Hilchot Shechitah 12:8-9; Hilchot Bikkurim 9:5; 10:7; Hilchot Sha'ar Avot HaTumah 1:6, et al.
|
| 31. |
I.e., either semen or the secretion of a zav. See Hilchot Mita'amei Mishkav UMoshav 1:7; Hilchot Mechusarei Kapparah 3:7.
|
| 32. |
See Hilchot Avadim 4:1.
|
| 33. |
See Hilchot Tzitzit 3:9; Hilchot Yibbum VeChalitzah 6:8; Hilchot Issurei Bi'ah 22:11, et al.
|
| 34. |
Note the Radbaz who offers an explanation why all three illustrations of the principle are necessary.
|
| 35. |
I.e., twelve for a male and eleven for a female. He or she must also be aware of the One for whose sake they are taking vows (Hilchot Nedarim 11:1-4).
|
| 36. |
The Ra'avad questions this ruling, noting that there are authorities who maintain that the obligation for a minor to keep his vow is Rabbinic in origin. According to their view, it would be forbidden for the minor to bring a sacrifice, for that would be bringing non-sacramental animals as offerings. The Radbaz and the Kessef Mishneh maintain that those authorities follow a minority position.
|
| 37. |
The commentaries discuss this issue, noting that seemingly, the prophetess Chanah administered a nazirite vow to her son Samuel. They explain that although the inspiration for the vow came from Chanah, it was actually administered by Elkanah, Samuel's father.
|
| 38. |
I.e., his silence is considered as acceptance. If, however, he refuses to become a nazirite, he is not bound by his father's statements, as stated in the following halachah.
|
| 39. |
See Chapter 6, Halachot 3, 11.
|
| 40. |
See Chapter 8, Halachah 1.
|
| 41. |
The Kessef Mishneh and the Radbaz refer to the difference of opinion between Rashi and Tosafot(Nazir 28b) whether the objection must be made immediately or whether they can be made throughout the span of the nazirite vow. In his Commentary to the Mishnah (Nazir 4:6), the Rambam espouses the view shared by Tosafot that once the son began observing the nazirite vow, he cannot object to it.
|
| 42. |
The Minchat Chinuch (mitzvah 368) writes that if the child agrees to observe the nazirite vow, it is binding even if the relatives object.
|
| 43. |
See the Or Sameach who debates whether drinking wine is also considered a deed which registers the son's objections.
|
| 44. |
For his father's authority over him is not absolute.
|
| 45. |
Becomes thirteen years old and manifests signs of physical maturity (Hilchot Ishut 2:2; see the Rambam's Commentary to the Mishnah, loc. cit.).
|
| 46. |
The verse which introduces the laws of a nazirite vow. By addressing the passage to Jews, the Torah indicates that it does not apply to gentiles.
|
| 47. |
Numbers 6:2 specifically mentions a woman taking a nazirite vow. With regard to servants, Nazir62b explains how this concept can be explained by Biblical exegesis.
|
| 48. |
See Hilchot Nedarim, chs. 11-13.
|
| 49. |
We are speaking about a Canaanite servant who is his master's property. Accordingly, vows he takes are dependent on his master's consent as indicated by the following halachah.
|
| 50. |
I.e., with regard to a servant, a verbal nullification of the nazirite vow is not sufficient. The master must physically compel him not to observe it.
|
| 51. |
See Hilchot Arachin 1:2.
|
| 52. |
I.e., as the Rambam continues to explain, the vow is void without the master having to take any action at all.
|
| 53. |
According to the Rambam (based on Nazir 62b) , there are four different rulings with regard to vows or oaths a servant takes:
a) All oaths and valuation assessments that a servant takes are nullified automatically. The rationale is that "his body is not his property so that the oath he takes will be effective. With regard to oaths, [Numbers 30:3] states: 'forbid something upon one's soul.' [Implied is that the verse applies to] someone whose soul is his property. It excludes a servant who is someone else's property" (Hilchot Sh'vuot 12:6).
b) Vows other than a nazirite vow that are either aggravating or prevent the servant from working are automatically nullified. The rationale is that, with regard to an oath, Leviticus 5:4 states: "Whether he will do harm or do good." Implied is that he can take an oath - or a vow, because an association is established between vows and oaths - only when he has the choice of either doing good or doing harm to himself. This does not apply to these oaths. Since they harm his master, he has no right to take them.
c) Nazirite vows are not automatically nullified, because the association with vows does not apply with regard to them. Nevertheless, since the servant belongs to his master, the master has the right to nullify his vow.
d) Vows other than a nazirite vow that are neither aggravating nor prevent the servant from working must be fulfilled. The rationale is that in contrast to an oath in which the prohibition is incumbent on the servant (the gavra), for a vow, the prohibition falls upon the object (the cheftza). Since there is no harm to the master involved, such vows can take effect.
|
| 54. |
Since the master does not suffer any loss, there is no reason that the vow should not take effect.
|
| 55. |
When a master desires to nullify a vow taken by his servant, he must physically compel him to break it, as mentioned above. If he does not do so, but instead, verbally nullifies it, he is indicating that he no longer considers his servant as having that status, but has freed him. See parallels inHilchot Avadim 8:17.
Based on a different version of Nazir 62b, the Ra'avad differs with the Rambam and does not agree that verbally nullifying a servant's vow is an indication that he must be freed. The commentaries support the Rambam's understanding.
|
| 56. |
For the verbal nullification made by his master is of no consequence.
|
| 57. |
Fleeing from his master is not equivalent to attaining his freedom (Radbaz).
|
| 58. |
The Ra'avad differs with the Rambam's ruling, noting that Nazir 9:1 mentions that this issue is the subject of a difference of opinion between Rabbi Meir and Rabbi Yossi. Generally, in such instances, the halachah follows Rabbi Yossi and yet the Rambam follows Rabbi Meir's view. The Radbaz explains that the fact that Nazir 61a concludes by mentioning Rabbi Meir's view indicates that the halachah follows his opinion. The Kessef Mishneh suggests (- this, however, is not borne out by the Rambam's Commentary to the Mishnah -) that the Rambam's text of the mishnah read opposite to the standard version. Others support the Rambam's ruling, based on Tosafot who states that the halachah follows Rabbi Meir with regard to his decrees.
|
| 59. |
I.e., completed the process required of a nazirite at the conclusion of his vow.
|
| 60. |
We do not say that since the vow was fulfilled without the knowledge of his master, its fulfillment is of no consequence. Although his master could have nullified his vow, since in fact he did not do so, it is considered significant (Radbaz).
|
| 61. |
I.e., he must begin counting the days of his nazirite vow anew as a free man, without counting the days during which he observed as a servant.
The rationale why these days are not counted is that since he did not complete his vow (by shaving), the status of the vow is left open. For at any time, his master could compel him to drink wine and nullify his vow. As such, he is never considered to have completed a valid nazirite vow. Although the Ra'avad differs with the Rambam's ruling, the commentaries justify his approach.
|
| 62. |
I.e., he does not bring a sacrifice as would a free man who became impure in the midst of his nazirite vow. Instead, he begins his nazirite vow anew when he becomes pure after he attains his freedom.
|
| 63. |
See Chapter 3, Halachah 12, for a description of how this vow is observed.
|
| 64. |
This is not a point of Scriptural Law. Instead, the rationale is that since our Sages decreed that the Diaspora - its earth and even its air - conveys ritual impurity, a nazirite cannot observe his vow there (Nazir 54a; see Hilchot Tuma'at Meit 11:1).
|
| 65. |
So that he can observe his nazirite vow in purity.
|
| 66. |
Nazir 19b, 20a relates that Queen Heleni took a vow that if her son would return safe from a war, she would be a nazarite for seven years. She observed her vow and came to the Temple to offer her sacrifices. The School of Hillel ruled that she should remain in Eretz Yisrael and observe her vow for another seven years, for the time she observed it in the Diaspora was not counted.
|
| 67. |
The Ra'avad questions what purpose will be served by ascending to Eretz Yisrael in the present era. We are all impure because of contact with a human corpse (or impurity that results from that) and there are no ashes from the red heifer to purify ourselves. If so, what difference is there between Eretz Yisrael and the Diaspora? In neither place, will one be able to complete his nazirite vow in purity. Hence, the Ra'avad concludes, it is forbidden to take a nazirite vow in the present age, whether in the Diaspora or in Eretz Yisrael.
The Radbaz states that although we are ritually impure, abiding in the Diaspora increases that impurity. Hence, it is preferable for one who takes a nazirite vow to ascend to Eretz Yisrael. TheKessef Mishneh goes further and states that since a person can prevent himself from coming into contact with the ritual impurity associated with a corpse, there is no prohibition against taking a nazirite vow in the present age.
|
| 68. |
See the parallel in Chapter 6, Halachah 7, for parallels.
|
| 69. |
For even though we are all ritually impure at present, a nazirite who is impure who comes in contact with a corpse is liable for lashes for each time he comes in contact (Chapter 5, Halachah 17).
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• 3 Chapters: Melachim uMilchamot Melachim uMilchamot - Chapter 10, Melachim uMilchamot Melachim uMilchamot - Chapter 11, Melachim uMilchamot Melachim uMilchamot - Chapter 12 • English Text | Hebrew Text | Audio: Listen | Download• Melachim uMilchamot - Chapter 10
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Audio: Listen | Download• Melachim uMilchamot - Chapter 10
Halacha 1
A gentile who inadvertently violates one of his commandments is exempt from all punishment with the exception of a person who kills inadvertently. In such an instance, the redeemer of the blood is not executed for slaying the killer, nor may the latter seek asylum in a city of refuge. However, the court will not execute him.
When does the above apply? When he inadvertently violates a command without sinful intention; for example, a person who engages in relations with his colleague's wife under the impression that she is his own wife or unmarried.
If, however, one knew that she was his colleague's wife, but did not know that she was forbidden to him or it occurred to him that this act was permitted or one killed without knowing that it is forbidden to kill, he is considered close to having sinned intentionally and is executed. This is not considered as an inadvertent violation. For he should have learned the obligations incumbent upon him and did not.
Halacha 2
A gentile who is forced by another person to violate one of his commandments is permitted to transgress. Even if he is forced to worship false gods, he may worship them. For gentiles are not commanded to sanctify God's name.
A gentile minor, deaf-mute, or fool is never given punishment for they are not bound by any commandments.
Halacha 3
A gentile who converted, was circumcised, and immersed in the mikveh, and, afterwards, decided to forsake God and revert to his previous status as a resident alien is not granted permission to do so. Rather, he must remain as an Israelite in all matters or be executed.
If he was a minor and immersed by the court, he may repudiate his conversion when he attains majority and assume the status of a resident alien alone. However, if he does not object as soon as he attains majority, he is no longer given the opportunity to object and his status is that of a righteous convert.
Therefore, if a Jew has relations with a girl below the age of majority who was immersed in the mikveh by a court, the money due her as payment of herketubah or as a fine for raping her or seducing her is placed in the custody of the court until she attains majority and does not repudiate her conversion. This step is taken lest she take the money, attain majority, and then, repudiate her conversion. Thus, she would derive benefit as a gentile from monies to which she is only entitled according to Jewish law.
Halacha 4
A gentile who converts after cursing God's name, worshipping false gods, engaging in relations with a colleague's wife, or killing a fellow gentile is exempt from punishment.
In contrast, if he converted after killing a Jew or having relations with a Jew's wife, he is liable. He is decapitated for killing the Jew and strangled to death for engaging in relations with a Jew's wife. He is given the latter punishment because the laws governing him have changed.
Halacha 5
It has already been explained that gentiles are always executed by decapitation except in cases when one engages in relations with the wife of a Jew or a consecrated maiden. In the latter instance, he is stoned to death.
If he engaged in relations with a Jew's wife after they married, but before they ever engaged in relations, he is executed by strangulation.
Halacha 6
According to the Oral Tradition, gentiles are forbidden to cross-breed animals and graft different species of trees together. However, they are not executed for violating this prohibition.
A gentile who gave a Jew a blow is liable to die for causing even the most minimal damage. Nevertheless, he is not executed.
Halacha 7
Only Abraham and his descendants were commanded regarding circumcision as Genesis 17:9-10 states: 'Keep My covenant, you and your offspring... circumcise every male.'
The descendants of Ishmael are excluded as implied by Genesis 21:12: 'It is through Isaac, that your offspring will be called.' Esau's descendants are also excluded, for Isaac told Jacob Genesis 28:4: 'May God grant Abraham's blessing to you and your descendants,' implying that only he is the true offspring of Abraham who maintains his faith and his upright behavior. Thus, they alone are obligated in circumcision.
Halacha 8
Our Sages related that the descendants of Keturah who are the offspring of Abraham that came after Isaac and Ishmael are also obligated in circumcision. Since, at present, the descendants of Ishmael have become intermingled with the descendants of Keturah, they are all obligated to be circumcised on the eighth day. However, they are not executed for failure to perform this mitzvah.
Halacha 9
A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.
Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.
The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.
If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.
Halacha 10
We should not prevent a gentile who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it.
If a gentile who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor for the gentile may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.
Halacha 11
The Jewish court is obligated to appoint judges for these resident aliens to judge them according to these statutes so that the world will not become decadent.
If the court sees fit to appoint the judges from the resident aliens themselves, they may. If it sees fit to appoint them from among the Jews, they may.
Halacha 12
Should two idolaters come before you to have their dispute judged according to Jewish law. If they both desire to be judged according to Torah law, they should be judged accordingly. If one desires to be judged according to Torah law and the other does not, they are only forced to be judged according to their own laws.
If there is a dispute between a Jew and an idolater: If the Jew will fare better according to their laws, they are judged according to their laws. When the judgement is rendered, the judges explain: 'Your law obligates this judgement.' If the Jew will fare better according to our laws, they are judged according to Torah law. When the judgement is rendered, the judges explain: 'Our law obligates this judgement.' It appears to me that this approach is not followed in regard to a resident alien. Rather, he is always judged according to their laws.
Similarly, it appears to me that in regard to respect and honor and also, in regard to charity, a resident alien is to be treated as a Jew for behold, we are commanded to sustain them as Deuteronomy 14:21 states: 'You may not eat any animal that has not been properly slaughtered... give it to the resident alien in your gates that he may eat it.' Though our Sages counseled against repeating a greeting to them, that statement applies to idolaters and not resident aliens.
However, our Sages commanded us to visit the gentiles when ill, to bury their dead in addition to the Jewish dead, and support their poor in addition to the Jewish poor for the sake of peace. Behold, Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.'
Melachim uMilchamot - Chapter 11
Halacha 1
In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah.
Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states:
God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....
These explicit words of the Torah include all the statements made by all the prophets.
Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David, who saved Israel from her oppressors; and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates:
'I see it, but not now' - This refers to David;'I perceive it, but not in the near future;" - This refers to the Messianic king;'A star shall go forth from Jacob' - This refers to David;'and a staff shall arise in Israel' - This refers to the Messianic king;'crushing all of Moab's princes' - This refers to David as II Samuel 8:2 relates: 'He smote Moab and measured them with a line;''decimating all of Seth's descendants' - This refers to the Messianic king about whom Zechariah 9:10 prophesies: 'He will rule from sea to sea.''Edom will be demolished' - This refers to David as II Samuel 8:6 states 'Edom became the servants of David;''Seir will be destroyed' - this refers to the Messianic king as Ovadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain of Esau....'
Halacha 2
Similarly, with regard to the cities of refuge, Deuteronomy 19:8-9 states: 'When God will expand your borders... you must add three more cities.' This command was never fulfilled. Surely, God did not give this command in vain.
There is no need to cite proofs from the works of the prophets for all their books are filled with mention of this matter.
Halacha 3
One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true.
Proof can be brought from the fact that Rabbi Akiva, one of the greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and would describe him as the Messianic king. He and all the Sages of his generation considered him to be the Messianic king until he was killed because of sins. Once he was killed, they realized that he was not the Mashiach. The Sages did not ask him for any signs or wonders.
The main thrust of the matter is: This Torah, its statutes and its laws, are everlasting. We may not add to them or detract from them.
Halacha 4
If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach.
If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach.
He will then improve the entire world, motivating all the nations to serve God together, as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'
If he did not succeed to this degree or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died. God caused him to arise only to test the many, as Daniel 11:35 states: 'And some of the wise men will stumble, to try them, to refine, and to clarify until the appointed time, because the set time is in the future.'
Jesus of Nazareth who aspired to be the Mashiach and was executed by the court was also alluded to in Daniel's prophecies, as ibid. 11:14 states: 'The vulgar among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble.'
Can there be a greater stumbling block than Christianity? All the prophets spoke of Mashiach as the redeemer of Israel and their savior who would gather their dispersed and strengthen their observance of the mitzvot. In contrast, Christianity caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a god other than the Lord.
Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him will only serve to prepare the way for Mashiach's coming and the improvement of the entire world, motivating the nations to serve God together as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'
How will this come about? The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot. These matters have been spread to the furthermost islands to many stubborn-hearted nations. They discuss these matters and the mitzvot of the Torah, saying: 'These mitzvot were true, but were already negated in the present age and are not applicable for all time.'
Others say: 'Implied in the mitzvot are hidden concepts that can not be understood simply. The Mashiach has already come and revealed those hidden truths.'
When the true Messianic king will arise and prove successful, his position becoming exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage and their prophets and ancestors caused them to err.
Melachim uMilchamot - Chapter 12
Halacha 1
Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern.
Although Isaiah 11:6 states: 'The wolf will dwell with the lamb, the leopard will lie down with the young goat,' these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecy Jeremiah 5:6: 'A wolf from the wilderness shall spoil them and a leopard will stalk their cities.' They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel asIsaiah 11:7 states: 'The lion will eat straw like an ox.'
Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained.
Halacha 2
Our Sages taught: "There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms."
The simple interpretation of the prophets' words appear to imply that the war of Gog and Magog will take place at the beginning of the Messianic age. Before the war of Gog and Magog, a prophet will arise to inspire Israel to be upright and prepare their hearts, as Malachi 3:22 states: 'Behold, I am sending you Elijah.'
He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, he will establish peace within the world as ibid. 3:24 continues: 'He will turn the hearts of the fathers to the children."
There are some Sages who say that Elijah's coming will precede the coming of the Mashiach. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets' words and even the wise men have no established tradition regarding these matters except their own interpretation of the verses. Therefore, there is a controversy among them regarding these matters.
Regardless of the debate concerning these questions, neither the order of the occurrence of these events or their precise detail are among the fundamental principles of the faith. A person should not occupy himself with the Aggadot and homiletics concerning these and similar matters, nor should he consider them as essentials, for study of them will neither bring fear or love of God.
Similarly, one should not try to determine the appointed time for Mashiach's coming. Our Sages declared: 'May the spirits of those who attempt to determine the time of Mashiach's coming expire!' Rather, one should await and believe in the general conception of the matter as explained.
Halacha 3
During the era of the Messianic king, once his kingdom has been established and all of Israel has gathered around him, the entire nation's line of descent will be established on the basis of his words and the prophetic spirit which will rest upon him, as Malachi 3:3 states: 'He shall sit as a refiner and purifier.'
He will purify the lineage of the Levites first, stating 'He is a priest of defined lineage. He is a Levite of defined lineage.' Those whose lineage he will not recognize will be lowered to the status of Israelites. This is implied by Ezra 2:63: 'The governor said to them: 'They should not eat of the most holy things until a priest arises who will wear the urim vitumim.' From this verse, you can infer that the prophetic spirit will be used to define and notify the pedigree of lineage.
When he defines the lineage of the Israelites, he will make known their tribal lineage alone, stating: 'He is from this tribe and he is from another tribe.' He will not, by contrast, state concerning a person who is presumed to be of unblemished lineage: 'He is illegitimate or he is of slave lineage.' For the law is once a family has become intermingled with the entire Jewish people, they may remain intermingled.
Halacha 4
The Sages and the prophets did not yearn for the Messianic era in order to have dominion over the entire world, to rule over the gentiles, to be exalted by the nations, or to eat, drink, and celebrate. Rather, they desired to be free to involve themselves in Torah and wisdom without any pressures or disturbances, so that they would merit the world to come, as explained inHilchot Teshuvah.
Halacha 5
In that era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know God.
Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: 'The world will be filled with the knowledge of God as the waters cover the ocean bed."
This completes Hilchot Melachim and the entire text. Blessed be He who spoke and the world came into being as a whole, with all its particulars.
This concludes the fourteenth book, the Book of Judges. It contains five Halachot and eighty one chapters.
HilchotSanhderin - 26 chapters,
Hilchot Edut - 22 chapters,
Hilchot Mamrim - 7 chapters,
Hilchot Evel - 14 chapters,
Hilchot Melachim - 12 chapters.
In the entire text, there are 83 Halachot and 982 chapters. Complete and perfect with praise to God, Creator of the World
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Hayom Yom:
• English Text | Video Class• Wednesday, Kislev 6, 5776 · 18 November 2015
"Today's Day"
Friday Kislev 6 5704
Torah lessons: Chumash: Vayeitsei, Shishi with Rashi.
Tehillim: 35-38.
Tanya: In addition: (p. 607)...cannot be seen." (p. 609).
My father said that the reciting of sh'ma before retiring at night (p. 118-124) is, in miniature form, like the Confession before death. But then one leaves the marketplace permanently, and the commerce of "Today to perform them"1 is finished. With the Bedside Sh'ma every night, however, one is still in the middle of the "market" and can still accomplish and achieve.
FOOTNOTES
1. I.e. the mitzvot. See Devarim 7:11, Eiruvin 22a.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• Wednesday, Kislev 6, 5776 · 18 November 2015
"Today's Day"
Friday Kislev 6 5704
Torah lessons: Chumash: Vayeitsei, Shishi with Rashi.
Tehillim: 35-38.
Tanya: In addition: (p. 607)...cannot be seen." (p. 609).
My father said that the reciting of sh'ma before retiring at night (p. 118-124) is, in miniature form, like the Confession before death. But then one leaves the marketplace permanently, and the commerce of "Today to perform them"1 is finished. With the Bedside Sh'ma every night, however, one is still in the middle of the "market" and can still accomplish and achieve.
FOOTNOTES
1. I.e. the mitzvot. See Devarim 7:11, Eiruvin 22a.---------------------• Daily Thought:
Mirror
A mirror is simple. It has no shape or image of its own. If it did, it would not be able to reflect the image of other things. Simplicity is what makes a mirror a mirror.
The Infinite Light from which our world emerges is also a mirror—because it is simple. Relative to our world it is a formless nothingness. So simple and void, it feels to us as though we have no source at all.
So formless, it is able to reflect whatever form we choose to show it from below.
Try it. Celebrate and the heavens will celebrate with you. Look up with a smile and He will smile back at you.
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