Torah Reading
Torah Reading: Vayeitzei (Genesis 28:
Today's Laws & Customs:
10 Ya‘akov went out from Be’er-Sheva and traveled toward Haran. 11 He came to a certain place and stayed the night there, because the sun had set. He took a stone from the place, put it under his head and lay down there to sleep. 12 He dreamt that there before him was a ladder resting on the ground with its top reaching to heaven, and the angels of Adonai were going up and down on it. 13 Then suddenly Adonai was standing there next to him; and he said, “I am Adonai, the God of Avraham your [grand]father and the God of Yitz’chak. The land on which you are lying I will give to you and to your descendants. 14 Your descendants will be as numerous as the grains of dust on the earth. You will expand to the west and to the east, to the north and to the south. By you and your descendants all the families of the earth will be blessed. 15 Look, I am with you. I will guard you wherever you go, and I will bring you back into this land, because I won’t leave you until I have done what I have promised you.”
16 Ya‘akov awoke from his sleep and said, “Truly, Adonai is in this place — and I didn’t know it!” 17 Then he became afraid and said, “This place is fearsome! This has to be the house of God! This is the gate of heaven!” 18 Ya‘akov got up early in the morning, took the stone he had put under his head, set it up as a standing-stone, poured olive oil on its top 19 and named the place Beit-El [house of God]; but the town had originally been called Luz.
20 Ya‘akov took this vow: “If God will be with me and will guard me on this road that I am traveling, giving me bread to eat and clothes to wear, 21 so that I return to my father’s house in peace, then Adonai will be my God; 22 and this stone, which I have set up as a standing-stone, will be God’s house; and of everything you give me, I will faithfully return one-tenth to you.”
)• Sanctification of the Moon
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Daily Quote:
Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.[Ethics of the Fathers 2:3]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayeitzei, 5th Portion Genesis 30:28-31:16 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 30
28Then he said, "Specify your wages for me, and I will give [them]." כחוַיֹּאמַ֑ר נָקְבָ֧ה שְׂכָֽרְךָ֛ עָלַ֖י וְאֶתֵּֽנָה:
Specify your wages: Heb. נָקְבָה, [to be interpreted] as the Targum renders: פָּרֵישׁ אַגְרָ, specify your wages. נקבה שכרך: כתרגומו פריש אגרך:
29And he said to him, "You know how I have worked for you and how your livestock was with me. כטוַיֹּ֣אמֶר אֵלָ֔יו אַתָּ֣ה יָדַ֔עְתָּ אֵ֖ת אֲשֶׁ֣ר עֲבַדְתִּ֑יךָ וְאֵ֛ת אֲשֶׁר־הָיָ֥ה מִקְנְךָ֖ אִתִּֽי:
and how your livestock was with me: The small amount of your livestock that came into my hands-how many were they? ואת אשר היה מקנך אתי: את חשבון מעוט מקנך שבא לידי מתחלה כמה היו:
30For the little that you had before me has increased in multitude, and the Lord blessed you upon my arrival; but now, when will I, too, provide [something] for my household? " לכִּ֡י מְעַט֩ אֲשֶׁר־הָיָ֨ה לְךָ֤ לְפָנַי֙ וַיִּפְרֹ֣ץ לָרֹ֔ב וַיְבָ֧רֶךְ יְהֹוָ֛ה אֹֽתְךָ֖ לְרַגְלִ֑י וְעַתָּ֗ה מָתַ֛י אֶֽעֱשֶׂ֥ה גַם־אָֽנֹכִ֖י לְבֵיתִֽי:
upon my arrival: lit., to my foot, with my foot; because of the arrival of my foot, the blessing came to you, like (Exod. 11:8):“the people that follow you (בְּרַגְלֶי)” ; (Jud. 8:5):“to the people that follow me (בְּרַגְלִי) ,” who come with me. — [from Gen. Rabbah 73:8] לרגלי: עם רגלי, בשביל ביאת רגלי באת אצלך הברכה, כמו (שמות יא ח) העם אשר ברגלך, (שופטים ח ה) לעם אשר ברגלי, הבאים עמי:
when will I, too, provide [something] for my household: For the needs of my household. Now only my children work for my needs, and I too must work with them to assist them. This is the meaning of“too.” גם אנכי לביתי: לצורך ביתי, עכשיו אין עושין לצרכי אלא בני וצריך אני להיות עושה גם אני עמהם לסמכן, וזהו גם:
31And he said, "What shall I give you?" And Jacob said, "You shall give me nothing; if you do this thing for me, I will return, I will pasture your flocks, [and] I will watch [them]. לאוַיֹּ֖אמֶר מָ֣ה אֶתֶּן־לָ֑ךְ וַיֹּ֤אמֶר יַֽעֲקֹב֙ לֹֽא־תִתֶּן־לִ֣י מְא֔וּמָה אִם־תַּֽעֲשֶׂה־לִּי֙ הַדָּבָ֣ר הַזֶּ֔ה אָשׁ֛וּבָה אֶרְעֶ֥ה צֹֽאנְךָ֖ אֶשְׁמֹֽר:
32I will pass throughout all your flocks today, removing from there every speckled and spotted kid, and every brown lamb among the sheep, and [every] spotted and speckled [one from] among the goats, and this shall be my wages. לבאֶֽעֱבֹ֨ר בְּכָל־צֹֽאנְךָ֜ הַיּ֗וֹם הָסֵ֨ר מִשָּׁ֜ם כָּל־שֶׂ֣ה | נָקֹ֣ד וְטָל֗וּא וְכָל־שֶׂה־חוּם֙ בַּכְּשָׂבִ֔ים וְטָל֥וּא וְנָקֹ֖ד בָּֽעִזִּ֑ים וְהָיָ֖ה שְׂכָרִֽי:
speckled: Heb. נָקֹד, spotted with small patches like dots, poynture in Old French, speckled. נקד: מנומר בחברבורות דקות, כמו נקודות, פוינטור"א בלעז [ניקוד]:
spotted: Heb. טָלוּא, an expression of patches, wide spots. טלוא: לשון טלאים חברבורות רחבות:
brown: Heb. חוּם, [Onkelos renders] שְׁחוּם, somewhat reddish, rosso in Italian, reddish brown, russet. In the language of the Mishnah (B.B. 83b):“[If someone purchases] red (שְׁחַמְתִּית) [wheat] and it was found to be white,” regarding grain. חום: שחום דומה לאדום, רוש בלעז [אדום] לשון משנה שחמתית ונמצאת לבנה, לענין התבואה:
and this shall be my wages: Those that will be born from now on speckled or spotted among the goats or brown among the sheep shall be mine. Those that are here now, separate from them and entrust them with your sons, so that you do not say to me concerning those born from now on, “These were there from the beginning,” and furthermore, so that you should not say to me,“Through the males that are speckled and spotted, the females will give birth to similar animals from now on.” והיה שכרי: אותן שיולדו מכאן ולהבא נקודים וטלאים בעזים ושחומים בכשבים יהיו שלי ואותן שישנן עכשיו הפרש מהם והפקידם ביד בניך, שלא תאמר לי על הנולדים מעתה אלו היו שם מתחלה, ועוד שלא תאמר לי על ידי הזכרים שהן נקודים וטלואים תלדנה הנקבות דוגמתן מכאן ואילך:
33And my righteousness will testify for me at a future date for it will come upon my wages before you. Whatever is not speckled or spotted among the goats or brown among the sheep [shall be counted as] stolen with me." לגוְעָֽנְתָה־בִּ֤י צִדְקָתִי֙ בְּי֣וֹם מָחָ֔ר כִּֽי־תָב֥וֹא עַל־שְׂכָרִ֖י לְפָנֶ֑יךָ כֹּ֣ל אֲשֶׁר־אֵינֶ֩נּוּ֩ נָקֹ֨ד וְטָל֜וּא בָּֽעִזִּ֗ים וְחוּם֙ בַּכְּשָׂבִ֔ים גָּנ֥וּב ה֖וּא אִתִּֽי:
And my righteousness will testify for me, etc.: If you suspect me of taking anything of yours, my righteousness will testify for me. My righteousness will come and testify about my wages before you, that you will find in my flock only speckled and spotted ones, and whatever you find among them that is not speckled or spotted or brown, I have obviously stolen from you, and [only] through theft is it in my possession. וענתה בי וגו': אם תחשדני שאני נוטל משלך כלום, תענה בי צדקתי, כי תבא צדקתי ותעיד על שכרי לפניך, שלא תמצא בעדרי כי אם נקודים וטלואים, וכל שתמצא בהן שאינו נקוד או טלוא או חום בידוע שגנבתיו לך, ובגניבה הוא שרוי אצלי:
34And Laban said, "Very well! If only it would be as you say!" לדוַיֹּ֥אמֶר לָבָ֖ן הֵ֑ן ל֖וּ יְהִ֥י כִדְבָרֶֽךָ:
Very well!: Heb. הֵן, an expression denoting the acceptance of terms. הן: לשון הן, קבלת דברים:
If only it would be as you say: If only you would want this! לו יהי כדברך: הלואי שתחפוץ בכך:
35And he removed on that day the ringed and the spotted male goats and all the speckled and spotted female goats, whichever had white on it, and all the brown [from] among the sheep, and he gave [them] into the hands of his sons. להוַיָּ֣סַר בַּיּוֹם֩ הַה֨וּא אֶת־הַתְּיָשִׁ֜ים הָֽעֲקֻדִּ֣ים וְהַטְּלֻאִ֗ים וְאֵ֤ת כָּל־הָֽעִזִּים֙ הַנְּקֻדּ֣וֹת וְהַטְּלֻאֹ֔ת כֹּ֤ל אֲשֶׁר־לָבָן֙ בּ֔וֹ וְכָל־ח֖וּם בַּכְּשָׂבִ֑ים וַיִּתֵּ֖ן בְּיַד־בָּנָֽיו:
And he removed: [I.e.,] Laban [removed] on that day, etc. ויסר: לבן ביום ההוא וגו':
the male goats: Heb. הַתְּיָשִׁים, male goats. התישים: עזים זכרים:
whichever had white on it: whichever had white patches on it. כל אשר לבן בו: כל אשר היתה בו חברבורת לבנה:
and he gave [them]: [I.e.] Laban [gave them] into the hands of his sons. ויתן: לבן ביד בניו:
36And he set three days' journey between himself and Jacob, and Jacob tended Laban's remaining animals. לווַיָּ֗שֶׂם דֶּ֚רֶךְ שְׁל֣שֶׁת יָמִ֔ים בֵּינ֖וֹ וּבֵ֣ין יַֽעֲקֹ֑ב וְיַֽעֲקֹ֗ב רֹעֶ֛ה אֶת־צֹ֥אן לָבָ֖ן הַנּֽוֹתָרֹֽת:
Laban’s remaining animals: The weakest among them, the sick and the barren, which are only leftovers, he gave over to him. הנותרת: הרעועות שבהן החולות והעקרות, שאינן אלא שירים, אותן מסר לו:
37And Jacob took himself moist rod[s] of trembling poplar and hazelnut, and chestnut, and he peeled white streaks upon them, baring the white that was on the rods. לזוַיִּקַּח־ל֣וֹ יַֽעֲקֹ֗ב מַקַּ֥ל לִבְנֶ֛ה לַ֖ח וְל֣וּז וְעַרְמ֑וֹן וַיְפַצֵּ֤ל בָּהֵן֙ פְּצָל֣וֹת לְבָנ֔וֹת מַחְשׂף֙ הַלָּבָ֔ן אֲשֶׁ֖ר עַל־הַמַּקְלֽוֹת:
rod[s] of trembling poplar: This is a tree named לִבְנֶה, as it is said (Hosea 4:13):“under oaks and trembling poplars (וְלִבְנֶה)” and I believe that לבנה is the one called trenble in Old French, trembling poplar and aspen, which is white (לָבָן). מקל לבנה: עץ הוא ושמו לבנה, כמה דתימא (הושע ד יג) תחת אלון ולבנה, ואומר אני הוא שקורין טרינבל"א בלע"ז שהוא לבן [צפצפה עצנית]:
moist: When it was moist. לח: כשהוא רטוב:
and hazelnut: And he took also a rod of לוּז, a tree upon which small nuts grow, coldre in Old French, hazelnut. לוז: ועוד לקח מקל לוז, עץ שגדלין בו אגוזים דקים קולדר"א בלע"ז [אלסר]:
and chestnut: c(h)astanyer in Old French, chestnut. וערמון: קשטיניי"ר בלע"ז [עץ ערמון]:
streaks: Many peelings, for it made it spotted. פצלות: קלופים קלופים, שהיה עושהו מנומר:
baring the white: When he peeled it, its white appeared and was bared in the place where it was peeled. מחשף הלבן: גלוי לובן של מקל. כשהיה קולפו היה נראה ונגלה לובן שלו במקום הקילוף:
38And he thrust the rods that he had peeled, into the gutters in the watering troughs where the animals would come to drink opposite the [other] animals, and they would come into heat when they came to drink. לחוַיַּצֵּ֗ג אֶת־הַמַּקְלוֹת֙ אֲשֶׁ֣ר פִּצֵּ֔ל בָּֽרְהָטִ֖ים בְּשִֽׁקֲת֣וֹת הַמָּ֑יִם אֲשֶׁר֩ תָּבֹ֨אןָ הַצֹּ֤אן לִשְׁתּוֹת֙ לְנֹ֣כַח הַצֹּ֔אן וַיֵּחַ֖מְנָה בְּבֹאָ֥ן לִשְׁתּֽוֹת:
And he thrust: Heb. וַּיַּצֵג. The Targum renders וְדָעִיץ, an Aramaic term denoting thrusting and sticking in, of which there are many [examples] in the Talmud, [e.g.] (Shab. 50b):“he inserted it (דָּצָהּ) and pulled it out” ; and (Chul. 93b):“If he thrust (דָץ) something into it.” [The word] דָּצָהּ is like דְּעָצָהּ, but it is a contracted form. ויצג: תרגומו ודעיץ, לשון תחיבה ונעיצה הוא בלשון ארמית, והרבה יש בתלמוד (שבת נ ב) דצה ושלפה, (חולין צג ב) דץ ביה מידי. דצה כמו דעצה, אלא שמקצר את לשונו:
into the gutters: Where the water was running, in pools made in the ground in which to water the flocks. — [from Mishnath Rabbi Eliezer, ch. 7] ברהטים: במרוצת המים, בבריכות העשויות בארץ, להשקות שם הצאן:
where…would come, etc.: In the gutters where the animals would come to drink, he thrust the rods opposite the animals. — [from Targumim] אשר תבאן וגו': ברהטים, אשר תבאנה הצאן לשתות, שם הציג המקלות לנכח הצאן:
and they would come into heat, etc.: (Gen. Rabbah 73:10) The animal would see the rods, and she would be startled backwards. Then the male would mount her and she would give birth to offspring similar to him. Rabbi Hoshaya says: The water would become sperm in their innards, and they did not require a male, and that is the meaning of וַיֵחַמְנָה וגוֹ. (I.e, in this word, there is a combination of masculine and feminine forms, as mentioned by Rabbi Abraham Ibn Ezra.) ויחמנה: הבהמה רואה את המקלות והיא נרתעת לאחוריה, והזכר רובעה ויולדת כיוצא בו. ר' הושעיא אומר המים נעשין זרע במעיהן ולא היו צריכות לזכר, וזהו ויחמנה וגו':
39And the flocks came into heat by the rods, and the animals bore ringed, spotted, and striped [young]. לטוַיֶּֽחֱמ֥וּ הַצֹּ֖אן אֶל־הַמַּקְל֑וֹת וַתֵּלַ֣דְןָ הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּטְלֻאִֽים:
by the rods: At the sight of the rods. אל המקלות: אל מראות המקלות:
ringed: Unusual in the place where they are bound. Those are the joints of their forelegs and hind legs. עקדים: משונים במקום עקידתן, הם קרסולי ידיהן ורגליהן:
40And Jacob separated the sheep, and he turned the faces of the animals toward the ringed one[s] and every brown one among Laban's animals, and he made himself flocks by himself, and he did not place them with Laban's animals. מוְהַכְּשָׂבִים֘ הִפְרִ֣יד יַֽעֲקֹב֒ וַ֠יִּתֵּ֠ן פְּנֵ֨י הַצֹּ֧אן אֶל־עָקֹ֛ד וְכָל־ח֖וּם בְּצֹ֣אן לָבָ֑ן וַיָּ֨שֶׁת ל֤וֹ עֲדָרִים֙ לְבַדּ֔וֹ וְלֹ֥א שָׁתָ֖ם עַל־צֹ֥אן לָבָֽן:
And Jacob separated the sheep: Those born ringed or speckled he divided and separated for himself, and he made them [in a formation of] each flock separately, and he led the ringed flock ahead of the [ordinary] animals, and the faces of the animals following them gazed at them. This is what Scripture says [further]:“and he turned the faces of the animals toward the ringed one[s],” that the faces of the animals were directed toward the ringed ones and toward every brown one that he found in Laban’s flocks. והכשבים הפריד יעקב: הנולדים עקודים נקודים הבדיל והפריד לעצמן ועשה אותן עדר עדר לבדו, והוליך אותו העדר העקוד לפני הצאן, ופני הצאן ההולכות אחריהם צופות אליהם, וזהו שנאמר ויתן פני הצאן אל עקוד, שהיו פני הצאן אל העקודים, ואל כל חום שמצא בצאן לבן:
and he made himself flocks: As I explained. וישת לו עדרים: כמו שפרשתי:
41And it came to pass, that whenever the animals that were bearing their first would come into heat, Jacob would place the rods in the troughs, before the eyes of the animals, [in order] to bring them into heat by [means of] the rods. מאוְהָיָ֗ה בְּכָל־יַחֵם֘ הַצֹּ֣אן הַֽמְקֻשָּׁרוֹת֒ וְשָׂ֨ם יַֽעֲקֹ֧ב אֶת־הַמַּקְל֛וֹת לְעֵינֵ֥י הַצֹּ֖אן בָּֽרְהָטִ֑ים לְיַחֲמֵ֖נָּה בַּמַּקְלֽוֹת:
that were bearing their first: הַמְקֻשָּׁרוֹת. [To be interpreted] according to the TArgum : Those who were giving birth to their first, but [for this interpretation] there is no evidence in Scripture. (Machbereth Menachem p. 160), however, associated it with (II Sam. 15:31):“Ahithophel is among the conspirators (בַּקּוֹשְׁרִים)” ; (ibid. 12):“And the conspiracy (הַקֶּשֶׁר) was strong.” Those who bind themselves together to hasten their conception. המקשרות: כתרגומו הבכירות ואין לו עד במקרא להוכיח עליו. ומנחם חברו עם (שמואל ב' טו לא) אחיתופל בקושרים, (שם טו י) ויהי הקשר אמיץ, אותן המתקשרות יחד למהר עיבורן:
42But if the animals would delay, he would not place them, so that the ones that delayed were Laban's, and the ones that bore their first became Jacob's. מבוּבְהַֽעֲטִ֥יף הַצֹּ֖אן לֹ֣א יָשִׂ֑ים וְהָיָ֤ה הָֽעֲטֻפִים֙ לְלָבָ֔ן וְהַקְּשֻׁרִ֖ים לְיַֽעֲקֹֽב:
But if…would delay: Heb. וּבְהַעִטִיף, a term denoting delay, as the Targum renders וּבְלַקְשׁוּת, but Menachem (Machbereth Menachem p. 132) associated it with (Isa. 3:22):“the tunics and the wraps (וְהַמַּעִטָפוֹת),” a term denoting a wrap, meaning that they enwrapped themselves in their skin and their wool, and they did not desire to come into heat through the males. ובהעטיף: לשון איחור, כתרגומו ובלקישות. ומנחם חברו עם (ישעיה ג כג) המחלצות והמעטפות, לשון עטיפת כסות, כלומר מתעטפות בעורן וצמרן ואינן מתאוות להתיחם על ידי הזכרים:
43And the man became exceedingly wealthy, and he had prolific animals, and maidservants and manservants, and camels and donkeys. מגוַיִּפְרֹ֥ץ הָאִ֖ישׁ מְאֹ֣ד מְאֹ֑ד וַֽיְהִי־לוֹ֙ צֹ֣אן רַבּ֔וֹת וּשְׁפָחוֹת֙ וַֽעֲבָדִ֔ים וּגְמַלִּ֖ים וַֽחֲמֹרִֽים:
prolific animals: Heb רַבּוֹת. They were fruitful and multiplied more than other animals. — [from Tanchuma Buber, Vayetze 24] צאן רבות: פרות ורבות יותר משאר צאן:
and maidservants and manservants: He would sell his animals at a high price and purchase all these for himself. — [from Gen. Rabbah 74:5] ושפחות ועבדים: מוכר צאנו בדמים יקרים ולוקח לו כל אלה:
Genesis Chapter 31
1And he heard the words of Laban's sons, saying, "Jacob has taken all that belonged to our father, and from what belonged to our father, he has amassed this entire fortune." אוַיִּשְׁמַ֗ע אֶת־דִּבְרֵ֤י בְנֵֽי־לָבָן֙ לֵאמֹ֔ר לָקַ֣ח יַֽעֲקֹ֔ב אֵ֖ת כָּל־אֲשֶׁ֣ר לְאָבִ֑ינוּ וּמֵֽאֲשֶׁ֣ר לְאָבִ֔ינוּ עָשָׂ֕ה אֵ֥ת כָּל־הַכָּבֹ֖ד הַזֶּֽה:
he has amassed: Heb. עָשָׂה, lit., made, acquired, like (I Sam. 14:48)“And he gathered (וַיַעַשׂ) an army, and he smote Amalek.” עשה: כנס, כמו (ש"א יד מח) ויעש חיל ויך את עמלק:
2And Jacob saw Laban's countenance, that he was not disposed toward him as [he had been] yesterday and the day before. בוַיַּ֥רְא יַֽעֲקֹ֖ב אֶת־פְּנֵ֣י לָבָ֑ן וְהִנֵּ֥ה אֵינֶ֛נּוּ עִמּ֖וֹ כִּתְמ֥וֹל שִׁלְשֽׁוֹם:
3And the Lord said to Jacob, "Return to the land of your forefathers and to your birthplace, and I will be with you." גוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־יַֽעֲקֹ֔ב שׁ֛וּב אֶל־אֶ֥רֶץ אֲבוֹתֶ֖יךָ וּלְמֽוֹלַדְתֶּ֑ךָ וְאֶֽהְיֶ֖ה עִמָּֽךְ:
Return to the land of your forefathers: And there I will be with you, but as long as you are still attached to the unclean one, it is impossible to cause My presence to rest upon you. — [from Pirkei d’Rabbi Eliezer , ch. 36] שוב אל ארץ אבותיך: ושם אהיה עמך, אבל בעודך מחובר לטמא אי אפשר להשרות שכינתי עליך:
4So Jacob sent and called Rachel and Leah to the field, to his flocks. דוַיִּשְׁלַ֣ח יַֽעֲקֹ֔ב וַיִּקְרָ֖א לְרָחֵ֣ל וּלְלֵאָ֑ה הַשָּׂדֶ֖ה אֶל־צֹאנֽוֹ:
and called Rachel and Leah: First Rachel and then Leah, because she (Rachel) was the mainstay of the household, because, on her account, Jacob had joined Laban. Even Leah’s children acknowledged this matter, for Boaz and his tribunal of the tribe of Judah say,“like Rachel and like Leah, both of whom built, etc.” (Ruth 4:11). They place Rachel before Leah. — [from Tanchuma Buber, Vayetze 15] ויקרא לרחל וללאה: לרחל תחלה ואחר כך ללאה שהיא היתה עיקר הבית, שבשבילה נזדווג יעקב עם לבן, ואף בניה של לאה מודים בדבר, שהרי בועז ובית דינו משבט יהודה אומרים (רות ד יא) כרחל וכלאה אשר בנו שתיהם וגו', הקדימו רחל ללאה:
5And he said to them, "I see your father's countenance, that he is not disposed toward me [as he was] yesterday and the day before, but the God of my father was with me. הוַיֹּ֣אמֶר לָהֶ֗ן רֹאֶ֤ה אָֽנֹכִי֙ אֶת־פְּנֵ֣י אֲבִיכֶ֔ן כִּֽי־אֵינֶ֥נּוּ אֵלַ֖י כִּתְמֹ֣ל שִׁלְשֹׁ֑ם וֵֽאלֹהֵ֣י אָבִ֔י הָיָ֖ה עִמָּדִֽי:
6And you know that with all my might I served your father. ווְאַתֵּ֖נָה יְדַעְתֶּ֑ן כִּ֚י בְּכָל־כֹּחִ֔י עָבַ֖דְתִּי אֶת־אֲבִיכֶֽן:
7But your father mocked me and changed my wages ten times, but God did not permit him to harm me. זוַֽאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶֽחֱלִ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא־נְתָנ֣וֹ אֱלֹהִ֔ים לְהָרַ֖ע עִמָּדִֽי:
ten times ten times: Heb. עִשֶׂרֶת מֹנִים. מֹנִים is not less than ten. עשרת מנים: אין מונים פחות מעשרה:
ten times: Heb. מֹנִים, a term denoting the base number, which is ten. We learn that he (Laban) changed his stipulation a hundred times. מנים: לשון סכום כלל החשבון, והן עשיריות, למדנו שהחליף תנאו מאה פעמים:
8If he would say thus, 'Speckled ones shall be your wages,' all the animals would bear speckled ones, and if he would say thus, 'Ringed ones shall be your wages,' all the animals would bear ringed ones. חאִם־כֹּ֣ה יֹאמַ֗ר נְקֻדִּים֙ יִֽהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָֽלְד֥וּ כָל־הַצֹּ֖אן נְקֻדִּ֑ים וְאִם־כֹּ֣ה יֹאמַ֗ר עֲקֻדִּים֙ יִֽהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָֽלְד֥וּ כָל־הַצֹּ֖אן עֲקֻדִּֽים:
9Thus, God separated your father's livestock and gave it to me. טוַיַּצֵּ֧ל אֱלֹהִ֛ים אֶת־מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־לִֽי:
10And it came to pass at the time the animals came into heat, that I lifted my eyes and saw in a dream, and behold, the he goats that mounted the animals were ringed, speckled, and striped. יוַיְהִ֗י בְּעֵת֙ יַחֵ֣ם הַצֹּ֔אן וָֽאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא בַּֽחֲל֑וֹם וְהִנֵּ֤ה הָֽעֲתֻּדִים֙ הָֽעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּֽים:
and behold, the he-goats: Although Laban had separated them all, so that the animals would not conceive their likeness, the angels were bringing them from the flock that had been given over into the hands of Laban’s sons to the flock that was in Jacob’s hands. — [from Gen. Rabbah 73:10] והנה העתודים: אף על פי שהבדילם לבן כולם שלא יתעברו הצאן דוגמתן, היו המלאכים מביאין אותן מעדר המסור ביד בני לבן לעדר שביד יעקב:
and striped: Heb. וּבְרֻדָּים [To be explained] as the Targum renders: וּפְצִיחִין and open, faissie in Old French, striped. A white thread encircles his body all around, and its stripes are open and penetrating from one to the other, but I have no evidence from Scripture. וברדים: כתרגומו ופציחין פיישי"ד בלע"ז [מנומש], חוט של לבן מקיף את גופו סביב, חברבורת שלו פתוחה ומפולשת מזן אל זן, ואין לי להביא עד מן המקרא:
11And an angel of God said to me in a dream, 'Jacob!' And I said, 'Here I am.' יאוַיֹּ֨אמֶר אֵלַ֜י מַלְאַ֧ךְ הָֽאֱלֹהִ֛ים בַּֽחֲל֖וֹם יַֽעֲקֹ֑ב וָֽאֹמַ֖ר הִנֵּֽנִי:
12And he said, 'Now lift your eyes and see [that] all the he goats mounting the animals are ringed, speckled, and striped, for I have seen all that Laban is doing to you. יבוַיֹּ֗אמֶר שָׂא־נָ֨א עֵינֶ֤יךָ וּרְאֵה֙ כָּל־הָֽעֲתֻּדִים֙ הָֽעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּ֑ים כִּ֣י רָאִ֔יתִי אֵ֛ת כָּל־אֲשֶׁ֥ר לָבָ֖ן עֹ֥שֶׂה לָּֽךְ:
13I am the God of Beth el, where you anointed a monument, where you pronounced to Me a vow. Now, arise, go forth from this land and return to the land of your birth.'" יגאָֽנֹכִ֤י הָאֵל֙ בֵּֽית־אֵ֔ל אֲשֶׁ֨ר מָשַׁ֤חְתָּ שָּׁם֙ מַצֵּבָ֔ה אֲשֶׁ֨ר נָדַ֥רְתָּ לִּ֛י שָׁ֖ם נֶ֑דֶר עַתָּ֗ה ק֥וּם צֵא֙ מִן־הָאָ֣רֶץ הַזֹּ֔את וְשׁ֖וּב אֶל־אֶ֥רֶץ מֽוֹלַדְתֶּֽךָ:
I am the God of Beth-el: Heb. הָאֵל בֵּית-אֵל, like אֵל בֵּית-אֵל. The “hey” is superfluous, and it is the way of the Scriptures to speak this way, like“For you are coming to the land of (הָאָרֶץ) Canaan” (Num. 34:2). האל בית אל: כמו אל בית אל, הה"א יתירה, ודרך מקראות לדבר כן, כמו (במדבר לד ב) כי אתם באים אל הארץ כנען:
where you anointed: This is an expression of grandeur and greatness, just as one is anointed king. So [is the meaning of] “and he poured oil on top of it” (above, 28:18), to be anointed as an altar. — [following Targum Jonathan ben Uzziel] משחת שם: לשון רבוי וגדולה כשנמשח למלכות, כך (לעיל כח יח) ויצק שמן על ראשה, להיות משוחה למזבח:
where you pronounced to Me a vow: And you must pay it up, for you said, “it shall be the house of God” (Gen. 28:22), that you would offer up sacrifices there. — [from Pirkei d’Rabbi Eliezer, ch. 35] אשר נדרת לי: וצריך אתה לשלמו, שאמרת (שם כב) יהיה בית א-להים, שתקריב שם קרבנות:
14And Rachel and Leah replied and said to him, "Do we still have a share or an inheritance in our father's house? ידוַתַּ֤עַן רָחֵל֨ וְלֵאָ֔ה וַתֹּאמַ֖רְנָה ל֑וֹ הַע֥וֹד לָ֛נוּ חֵ֥לֶק וְנַֽחֲלָ֖ה בְּבֵ֥ית אָבִֽינוּ:
Do we still have: Why should we stop you from returning? Do we still hope to inherit anything of our father’s property among the males? העוד לנו חלק: למה נעכב על ידך מלשוב, כלום אנו מיחלות לירש בנכסי אבינו כלום בין הזכרים:
15Are we not considered by him as strangers, for he sold us and also consumed our money? טוהֲל֧וֹא נָכְרִיּ֛וֹת נֶחְשַׁ֥בְנוּ ל֖וֹ כִּ֣י מְכָרָ֑נוּ וַיֹּ֥אכַל גַּם־אָכ֖וֹל אֶת־כַּסְפֵּֽנוּ:
Are we not considered by him as strangers: Even at a time when people usually give a dowry to their daughters, viz. at the time of marriage, he behaved toward us as [one behaves toward] strangers, for he sold us to you (for you served him fourteen years for us, and he gave us to you only) as wages for labor. הלא נכריות נחשבנו לו: אפילו בשעה שדרך בני אדם לתת נדוניא לבנותיו בשעת נשואין, נהג עמנו כנכריות, כי מכרנו לך בשכר הפעולה:
our money: For he kept the wages for your labor. את כספנו: שעכב דמי שכר פעולתך:
16But all the wealth that God separated from our father is ours and our children's. So now, all that God said to you, do." טזכִּ֣י כָל־הָעֹ֗שֶׁר אֲשֶׁ֨ר הִצִּ֤יל אֱלֹהִים֙ מֵֽאָבִ֔ינוּ לָ֥נוּ ה֖וּא וּלְבָנֵ֑ינוּ וְעַתָּ֗ה כֹּל֩ אֲשֶׁ֨ר אָמַ֧ר אֱלֹהִ֛ים אֵלֶ֖יךָ עֲשֵֽׂה:
But all the wealth: Heb. כִּי. This כִּי here means“but.” That is, we have nothing of our father’s, but what the Holy One, blessed be He, separated from our father is ours. כי כל העשר: כי זה משמש בלשון אלא, כלומר משל אבינו אין לנו כלום אלא מה שהציל הקדוש ברוך הוא מאבינו שלנו הוא:
separated: Heb. הִצִיל, a term meaning that he separated, and so every expression of הַצָלָה in Scripture means separation, that one separates another from harm or from the enemy. הציל: לשון הפריש, וכן כל לשון הצלה שבמקרא לשון הפרשה, שמפרישו מן הרעה ומן האויב:
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Daily Tehillim: Chapters 39 - 43
• Hebrew text• English text• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1. A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1. Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1. A psalm intended to enlighten and impart knowledge. (Metzudot)
2. My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3. Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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Tanya: Kuntres Acharon, middle of Essay 4
Tanya: Kuntres Acharon, middle of Essay 4
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• Video Class• ThursdaY, Kislev 7, 5776 · November 19, 2015
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Today's Tanya Lesson
Kuntres Acharon, middle of Essay 4
ועוד זאת
In addition:
The Alter Rebbe will now state that beyond the above-discussed superior quality of mitzvot requiring action (as well as the study of their laws), they are also essentially superior to the source of the soul, by virtue of their source.
Thus, the love and awe experienced by the soul, though spiritual in nature, pale in comparison to these mitzvot (even though they are performed with physical entities), not only because these mitzvot and the extraction of the sparks accomplished thereby are the ultimate purpose of creation, but in essence too they are superior to the source of the soul.
שבאמת הבירורין שבבריאה יצירה עשיה מרפ״ח, על ידי תורה ומצות, במחשבה דבור ומעשה
For the truth is that the purifications in Beriah, Yetzirah and Asiyah of the 288 [sparks of Tohu] by means of the Torah and mitzvot that man fulfills in thought, speech and deed,
גבוהין בשרשן מנפש רוח נשמה שבאדם
are superior in their source to the Nefesh-Ruach-Neshamah of man that possess the love and fear of G‑d.
כי הן מס״ג שבפנימיות אדם קדמון
For they derive from the Divine Name Sa’g of the internal aspect of Adam Kadmon,
ונפש רוח נשמה שכבר נתקנו על ידי מ״ה הוא יוצא מהמצח, הארה בעלמא
while the Nefesh-Ruach-Neshamah that has already been corrected through the Divine Name Ma’h issues(i.e., this Name issues) from the “forehead” [of Adam Kadmon], being a mere reflection [of it], but not of its essence.
The Divine Names Sa’g and Ma’h are two of the four Names that echo the varying numerical values which result when the names of the four letters that comprise the Name Havayah are spelled out in any of four different ways. For example, one possible spelling entails the repeated use of the letter vav, while another possible spelling entails the repeated use of the letteralef.
When the Hebrew names of the four letters yud and hei and vav and hei are written out with the full complement (milui) of the letter vav, the numerical equivalent of the letters used totals 63 (hence the Divine Name ס״ג). When it is written with the full complement of the letter alef, the numerical equivalent of the letters used totals 45 (hence the Divine Name מ״ה).
The Kabbalah explains how the Name Sa’g is related to the World of Tohu, while the Name Ma’h is related to the World of Tikkun, which is inferior to it.
The Alter Rebbe is thus stating here that the purifications of the action-related mitzvot find their source in the Divine Name Sa’g that derives from the internal aspect of Adam Kadmon, the primal Divine thought of creation that encompasses all subsequent stages and levels of creation.
By contrast, since the souls of Jews derive from the World of Tikkun (lit., “correction”), the Nefesh or Ruach or Neshamahis of a level at which it was already corrected by means of the Divine Name Ma’h. And this Name is but a glimmer that derives from the “forehead” of Adam Kadmon.
וזהו שכתוב: לפני מלוך מלך כו׳
Hence it is written,1 “...before a king ruled [over the Children of Israel].”
The verse reads thus: “These are the kings who ruled in the land of Edom before a king ruled over the Children of Israel.” The Kabbalah understands these “kings” as a reference to the Sefirot in the World of Tohu who reigned before (i.e., on a superior level to) “a king who ruled over the Jews,” i.e., the World of Tikkun, which is the source of their souls. For the World of Tikkun is merely a glimmer of Adam Kadmon, while Tohu (from whence derive the exiled sparks and their purification) stems from the Divine Name Sa’g, which is rooted in the internal level of Adam Kadmon.
והאי טעמא שהאדם חי במזונות דומם צומח חי, ומבררן במ״ה שבו
For this reason man is sustained by food of the inorganic, vegetative, and living classes, and purifies them by the Ma’h within him,
Since the soul derives from the World of Tikkun and incorporates the Divine Name Ma’h, it is thereby able to extract and purify the sparks found within the inorganic, vegetative and living classes.
וחי בהם
and lives through them,
Having refined these sparks that are found within the inorganic, vegetative, and living classes, and having drawn Divine energy upon them from their lofty source in Tohu, man in turn is then invigorated by them with an additional measure of spiritual vitality.
לפי שהם מס״ג
because they derive from Sa’g.
But is it not paradoxical that man, who is so far superior to the inorganic, vegetative and living classes, should derive his sustenance from them?
The teachings of Chassidut find the answer in the verse,2 “Not on bread alone does a man live, but on all that comes forth from G‑d’s mouth does a man live.” It is not the physical, vegetative bread alone that sustains man, but the creative Divine utterance that is found within the bread.
However, since man is provided with his ongoing existence by his own creative Divine utterance, viz.,3 “Let us make man,” why does he need to be sustained by the creative word that sustains vegetative growth (or, for that matter, the inorganic and living classes of existence)?
The answer lies in the fact that the creative utterance that animates bread derives from a loftier source (the World of Tohu) than the source of the creative utterance that animates man (the World of Tikkun). In terms of the Divine Names, Sa’gtranscends Ma’h.
ועוד זאת
Another point in which the mitzvot requiring action are superior to the love and awe experienced by the soul:
The Alter Rebbe will now explain that since love and fear are essentially spiritual in nature, they resemble the mere glimmer (and not the essence) of the master’s own intellectual illumination that he imparts to his disciple. In contrast, a physical seminal drop is capable of creating a child — it imparts the entire essence. So much so, in fact, that it is possible for the4 “power of the child to outshine the power of his father,” so that gifts dormant within the father can become manifest in the child.
The Alter Rebbe will now use this analogy to explain the difference between love and awe, which are spiritual, and the action-related mitzvot, which are physical. Love and awe are “illuminations” (orot), like the illumination of intellect, while the practical mitzvot are “vessels” (kelim) that give forth the essence, similar to the physical drop that gives forth the entire essence of its source.
שהרי הדבור מדברי חכמה עילאה אינו מוליד
For verbalizing any phrase of the Supreme Wisdom does not procreate — imparting wisdom does not create any being ex nihilo,
והטפה שנמשכה מהכלי דחכמה עילאה, יש בה כח המוליד ומהווה יש מאין
whereas the drop drawn from the vessel of the Supreme Wisdom, like the drop that derives from the father’s brain,5 has the power to procreate and bring about existence ex nihilo.
וגם המשכת חכמה עילאה כלולה בה
Also, a flow of the Supreme Wisdom — an illumination which is paralleled by a person’s capacity for wisdom — is incorporated within it (i.e., within the drop that derives from the vessel of Supernal Wisdom).
והטעם, מפני שבה נמשך מהותה ועצמותה דחכמה עילאה
The reason is that into it there is drawn the essence and nature of the Supreme Wisdom.
All the above refers to the drop that derives from the vessels of wisdom.
מה שאין כן בדבור ומחשבה
This is not the case with thought and speech, where the intellect they draw forth does not possess the essence of the original wisdom,
ואפילו בהשכלת השכל באיזו חכמה
even in intellectual conception in any field of wisdom,
Though this is a rarefied level of conceptualization, transcending even the subtle articulation sketched by “letters of thought,” nevertheless:
הרי חכמה זו, רק הארה מתפשטת ממהות השכל שבנפש ועצמותו
this wisdom is a mere reflection that extends from the essence of intellect in the soul.
והארה זו היא רק לבוש למהותו ועצמותו של השכל
Then, too, this reflection is a mere garment for the very essence of the intellect,
והשכל הוא הארה ולבוש למהות הנפש
and the intellect in turn is but a reflection and garment for the essence of the soul.
Thus, the soul’s essence is not to be found even within intellectual conception — unlike the drop, which, though physical, comprises within it the essence of the soul, as the Alter Rebbe now goes on to say.
מה שאין כן, הטפה נמשך בה גם ממהות הנפש ועצמותה המלובשת במוחין
In contrast, there is also drawn into the drop something of the very essence of the soul which is clothed within the brain.
ולכן מולידה בדומה לה ממש
Hence it begets offspring precisely similar to itself, to the soul itself.
וזהו ההפרש בין עבודת המלאכים היוצאין מנשיקין
This is the difference between the divine service of angels, which are born of a spiritual kiss, and hence their divine service is likewise spiritual,
להנשמות היוצאין מהכלים
and that of souls, which issue from the “vessels” that contain an element of the “essence”, and which thus resemble the tangible product of the seminal drop which incorporates the entire essence of its source.
According to the above, however, it would seem that within the love and awe of souls as well, there should be an element of essence — whereas we learned above that the love and awe of souls are likened to the mere reflection (and not the essence) of his own illumination which a master imparts to his disciple.
The Alter Rebbe anticipates this query by explaining that since the vessels of Atzilut become a Neshamah to Beriah,Yetzirah and Asiyah, there are therefore two forms of issue from the soul itself: one is a radiation, which is intellectual love and fear; the other is an issue of essence, that finds expression in action-related mitzvot.
אך הכלים דאצילות נעשו נשמה לבריאה יצירה עשיה
But the vessels of Atzilut become the soul of Beriah, Yetzirah and Asiyah — and from this soul emanate two manners of issue.
והלכך, דחילו ורחימו שכליים הן כמלאכים דנשיקין, מהארת חיצוניות דחב״ד בבריאה יצירה עשיה
Therefore intellectual love and awe are comparable to the angels that issue from the spiritual kiss, which irradiates only the external aspect of ChaBaD — Chochmah, Binah and Daat, the three intellective Sefirot — inBeriah, Yetzirah and Asiyah.
Though it derives from the vessels of Atzilut, it is still not of the degree of essence.
והטעם, משום דפנימיות חב״ד ומהותו ועצמותו של אור פנימי אינו יכול להתגלות אלא על ידי הארת הכלים דוקא, היורדים למטה
The reason is that the innermost dimension of ChaBaD and the essential nature of the indwelling light (or pnimi) cannot be revealed except through the radiance of the vessels that descend below,
כטפת האדם ממוחין
as does the seminal drop of man issuing from the brain.
וכמו שכתוב: ופני לא יראו
As it is written,6 “My Face — My innermost dimension — shall not be seen.”
Not being manifest, it must therefore descend in a concealed manner, similar to the drop.
| FOOTNOTES | |
| 1. | Bereishit 36:31. |
| 2. | Devarim 8:3. |
| 3. | Bereishit 1:26. |
| 4. | Shevuot 48a, and sources cited there. |
| 5. | Tanya, ch. 2. |
| 6. | Shmot 30:23. |
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Rambam:
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• Today's Mitzvah
Thursday, Kislev 7, 5776 · November 19, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Maimonides' Introduction to Sefer Hamitzvot
In Maimonides' introduction to the Sefer Hamitzvot ("The Book of Commandments"), he states the goal he set to accomplish with authoring this work.
The Talmud (end of Tractate Makkot) tells us that there are 613 biblical precepts—248 of which are "positive commandments," i.e., mitzvot that require an action on our part, and 365 "negative commandments," i.e., prohibitions. The 248 positive commandments correspond to the 248 limbs in the human body, each limb, as it were, demanding the observance of one commandment. The 365 negative commandments correspond to the 365 days of the solar year, each day enjoining us not to transgress a certain prohibition.
While the Talmud gives us these precise numbers, it does not list the 248 positive commandments or the 365 negative ones. Thus, numerous "mitzvah counters" have arisen throughout the generations – many who preceded Maimonides – each one attempting to provide a comprehensive listing of the mitzvot, each one's list differing slightly from all others'.
Maimonides prefaces his Sefer Hamitzvot with fourteen guiding principles that allow us to determine which Torah precepts are included in the count, and which are not. He then references these principles throughout the work, and thus arrives at precisely 248 positive commandments and 365 negative ones.
Maimonides explains in his introduction that the objective of the Sefer Hamitzvot is not to explain or elaborate upon the commandments. In an instance where he does speak about the details of a particular mitzvah, the intention is simply to identify which mitzvah he is referring to. The only goal of this work is to enumerate the biblical commandments and to provide explanation as to why certain precepts are counted while others are not.
The following are the fourteen principles (they will be explained at length in the following chapter):
Do not count Rabbinic Commandments in this list.
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.
Do not count mitzvot which are not binding on all generations.
We do not include "encompassing" directives in the count.
The reason for a mitzvah is not counted on its own.
A mitzvah that has both negative and positive components is counted as two.
The different applications of a mitzvah are not individually counted.
Do not count a negative statement amongst the prohibitions.
Do not count the number of times a commandment is mentioned in the Torah, only the act which is prohibited or commanded.
Do not count a preparatory act as an independent mitzvah.
If a mitzvah is comprised of a number of elements, do not count them separately.
When commanded to do a certain action, do not count each part of the action separately.
We do not count the amount of days a mitzvah is performed.
We do not count the punishment administered for each transgression.
Thursday, Kislev 7, 5776 · November 19, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Maimonides' Introduction to Sefer Hamitzvot
In Maimonides' introduction to the Sefer Hamitzvot ("The Book of Commandments"), he states the goal he set to accomplish with authoring this work.
The Talmud (end of Tractate Makkot) tells us that there are 613 biblical precepts—248 of which are "positive commandments," i.e., mitzvot that require an action on our part, and 365 "negative commandments," i.e., prohibitions. The 248 positive commandments correspond to the 248 limbs in the human body, each limb, as it were, demanding the observance of one commandment. The 365 negative commandments correspond to the 365 days of the solar year, each day enjoining us not to transgress a certain prohibition.
While the Talmud gives us these precise numbers, it does not list the 248 positive commandments or the 365 negative ones. Thus, numerous "mitzvah counters" have arisen throughout the generations – many who preceded Maimonides – each one attempting to provide a comprehensive listing of the mitzvot, each one's list differing slightly from all others'.
Maimonides prefaces his Sefer Hamitzvot with fourteen guiding principles that allow us to determine which Torah precepts are included in the count, and which are not. He then references these principles throughout the work, and thus arrives at precisely 248 positive commandments and 365 negative ones.
Maimonides explains in his introduction that the objective of the Sefer Hamitzvot is not to explain or elaborate upon the commandments. In an instance where he does speak about the details of a particular mitzvah, the intention is simply to identify which mitzvah he is referring to. The only goal of this work is to enumerate the biblical commandments and to provide explanation as to why certain precepts are counted while others are not.
The following are the fourteen principles (they will be explained at length in the following chapter):
Do not count Rabbinic Commandments in this list.
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.
Do not count mitzvot which are not binding on all generations.
We do not include "encompassing" directives in the count.
The reason for a mitzvah is not counted on its own.
A mitzvah that has both negative and positive components is counted as two.
The different applications of a mitzvah are not individually counted.
Do not count a negative statement amongst the prohibitions.
Do not count the number of times a commandment is mentioned in the Torah, only the act which is prohibited or commanded.
Do not count a preparatory act as an independent mitzvah.
If a mitzvah is comprised of a number of elements, do not count them separately.
When commanded to do a certain action, do not count each part of the action separately.
We do not count the amount of days a mitzvah is performed.
We do not count the punishment administered for each transgression.
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• 1 Chapter: Nezirut Nezirut - Chapter 3
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• 1 Chapter: Nezirut Nezirut - Chapter 3
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• Nezirut - Chapter 3
Halacha 1
If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.1 Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.2
Halacha 2
If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.
Halacha 3
If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.
Halacha 4
When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.3
Halacha 5
[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,4 [as evident from the fact that] he did not specify a time.
Halacha 6
When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one7 until he concludes the amount of nazirite vows he took.
Halacha 7
When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,8 with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.
Halacha 8
When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.9 When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows.
If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.10
[If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.11
Halacha 9
[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.12 He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.13
Halacha 10
[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"14 and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices15 and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation.
[Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.16 And since the first vow was released, it is as if it did not exist initially.17
Halacha 11
When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,18 even though it is impossible for a person to live for a 1000 years.
Halacha 12
What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]19 with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,20 as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.21
When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.
Halacha 13
Halacha 14
Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.26 He is, however, permitted to become impure because of contact with the dead.27
Halacha 15
When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.30
Halacha 16
[The prophet] Samuel of Rama was a nazirite forever.31 Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.32
Halacha 17
When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.33
If he said: "I made this vow without any specific intent,"34 we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.35
Halacha 18
When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair36every 30 days and begin observing a second nazirite vow for 30 days, cut his hair37 and [continue this pattern] until he dies.38 Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.39 If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.
Halacha 19
When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"40 if he eats it, he is obligated to observe as many nazirite vows as he took.41 He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.
| FOOTNOTES | |
| 1. |
Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition.
|
| 2. |
And 30 days can be considered "an excessively long and protracted time."
|
| 3. |
Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.
|
| 4. |
Which is 30 days as explained above.
|
| 5. |
For as above, there is no conception of observing a nazirite vow for a shorter time.
|
| 6. |
I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir 7a).
|
| 7. |
I.e., he is not considered a nazirite for life as mentioned in Halachah 12.
|
| 8. |
Hilchot Nedarim 9:1.
|
| 9. |
Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two.
|
| 10. |
Each of the extra statements is considered as adding a nazirite vow.
|
| 11. |
For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text of Nazir 7b. Nevertheless, they offer several possible resolutions to the issue.
|
| 12. |
The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir20a and commentaries).
|
| 13. |
I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.
|
| 14. |
In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2).
|
| 15. |
See Chapter 8, Halachah 2.
|
| 16. |
In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second.
|
| 17. |
See Hilchot Sh'vuot 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.
|
| 18. |
The differences between these two categories are discussed in the following halachah.
The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted.
|
| 19. |
He should not, however, shave his head entirely.
|
| 20. |
As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1.
|
| 21. |
Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh).
|
| 22. |
Although the angel gave instructions (Judges 13:5): "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot, Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them.
|
| 23. |
See Judges 13:4.
|
| 24. |
As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb."
|
| 25. |
Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir 4b).
|
| 26. |
For Samson was not allowed to cut his hair at all, as indicated by the verse cited above.
|
| 27. |
This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir 1:2).
|
| 28. |
See Hilchot Nedarim 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was.
|
| 29. |
Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot 22a).
|
| 30. |
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
|
| 31. |
Nazir 66a derives this concept through the principles of Biblical exegesis.
|
| 32. |
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
|
| 33. |
See Halachah 1.
|
| 34. |
I.e., with the intent that my words be interpreted by the sages according to their principles.
|
| 35. |
For he did not specify a time at which point his vow is concluded. See Halachah 12.
|
| 36. |
And bring the required sacrifices.
|
| 37. |
And bring the required sacrifices.
|
| 38. |
For there are more hairs on one's head than 30 day periods in a person's life.
|
| 39. |
Because the second nazirite vow begins as soon as the first one is concluded.
|
| 40. |
I.e., he makes three successive vows concerning the same loaf of bread.
|
| 41. |
I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.
|
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• 3 Chapters: Introduction to Mishneh Torah Part 1, Introduction to Mishneh Torah Part 2, Introduction to Mishneh Torah Part 3
English Text | Hebrew Text | Audio: Listen | Download• Part 1
• 3 Chapters: Introduction to Mishneh Torah Part 1, Introduction to Mishneh Torah Part 2, Introduction to Mishneh Torah Part 3
English Text | Hebrew Text |
Audio: Listen | Download• Part 1
The Rambam's Introduction1
to the Mishneh Torah
to the Mishneh Torah
Preface
"In the name of God, Lord of the world"2 (Genesis 21:33)
"Then I will not be ashamed when I gaze at all Your mitzvot"3 (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations,4 as implied by [Exodus 24:12]: "And I will give you the tablets of stone, the Torah, and the mitzvah."
"The Torah" refers to the Written Law; "the mitzvah," to its explanation. [God] commanded us to fulfill "the Torah" according to [the instructions of] "the mitzvah."5 "The mitzvah" is called the Oral Law.
Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: "Take this Torah scroll and place it [beside the ark...] and it will be there as a testimonial."
"The mitzvah" - i.e., the explanation of the Torah - he did not transcribe.6Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,7 as [Deuteronomy 13:1] states: "Be careful to observe everything that I prescribe to you." For this reason, it is called the Oral Law.
Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses. [In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.8
Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.9 Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.
Achiah of Shiloh was one of those who experienced the exodus from Egypt.10He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court. Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.
Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.
Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah11 received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court. [The members of] Ezra's court are referred to as Anshei K'nesset Hagedolah (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.12
The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra. Antignos of Socho and his court received the tradition from Shimon the Just and his court.
Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem13 and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Perachiah and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,14 and their court received the tradition from Yehudah and Shimon and their court.
Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].15
Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.
Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael. The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.16
Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.
Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.
Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh ("our saintly teacher"),17 received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.
Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public. Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court.
This situation continued until [the age of] Rabbenu Hakadosh. He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.
Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire18 spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.19 Throughout his entire life, he and his court taught the Mishnah to the masses.
These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.
Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.20
Rav composed the Sifra and the Sifre to explain the sources for the Mishnah. Rabbi Chiyya composed the Tosefta21 to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed baraitot to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in Eretz Yisrael approximately three hundred years after the destruction of the Temple.22
Among the great sages who received the tradition from Rav and Shemuel were:23 Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan24 were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.
Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.
Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:
1) Rav Ashi [received the tradition] from Ravva.
2) Ravva [received the tradition] from Rabbah.
3) Rabbah [received the tradition] from Rav Huna.
4) Rav Huna [received the tradition] from Rabbi Yochanan, Rav, and Shemuel.
5) Rabbi Yochanan, Rav, and Shemuel [received the tradition] from Rabbenu Hakadosh.
6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.
7) Rabbi Shimon [received the tradition] from Rabban Gamliel, his father.
8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.
9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.
10) Rabban Gamliel, the elder, [received the tradition] from Rabban Shimon, his father.
11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.
12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.
13) Shemayah and Avtalion [received the tradition] from Yehudah and Shimon [ben Shatach].
14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.
15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.
16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradition] from Antignos.
17) Antignos [received the tradition] from Shimon the Just.
18) Shimon the Just [received the tradition] from Ezra.
19) Ezra [received the tradition] from Baruch.
20) Baruch [received the tradition] from Jeremiah.
21) Jeremiah [received the tradition] from Tzefaniah.
22) Tzefaniah [received the tradition] from Chabbakuk.
23) Chabbakuk [received the tradition] from Nachum.
24) Nachum [received the tradition] from Yoel.
25) Yoel [received the tradition] from Michah.
26) Michah [received the tradition] from Isaiah.
27) Isaiah [received the tradition] from Amos.
28) Amos [received the tradition] from Hoshea.
29) Hoshea [received the tradition] from Zechariah.
30) Zechariah [received the tradition] from Yehoyada.
31) Yehoyada [received the tradition] from Elisha.
32) Elisha [received the tradition] from Elijah.
33) Elijah [received the tradition] from Achiah.
34) Achiah [received the tradition] from David.
35) David [received the tradition] from Shemuel.
36) Shemuel [received the tradition] from Eli.
37) Eli [received the tradition] from Pinchas.
38) Pinchas [received the tradition] from Joshua.
39) Joshua [received the tradition] from Moses, our teacher.
40) Moses, our teacher, [received the tradition] from the Almighty.
Thus, [the source of] all these people's knowledge is God, the Lord of Israel.
| FOOTNOTES | |
| 1. |
The heading "Introduction" is not found in any of the manuscript editions of the Mishneh Torah and appears to be a printer's addition. Note Hilchot Shechitah 1:4, where the Rambam refers to "...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text."
By referring to these passages as "the beginning" of the text and not "the introduction to the text," the Rambam implies that the subject matter contained in these passages is an essential part of the Mishneh Torah and not merely an author's preamble.
|
| 2. |
Though this verse is omitted by many printed editions of the Mishneh Torah, it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, Sefer HaMitzvot, and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed "In the name of God, the Lord of the world."
|
| 3. |
The Rambam introduces every one of the books of the Mishneh Torah by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the Mishneh Torah. The Rambam's conception of his work as "a compilation of the entire Oral Law" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be "ashamed" at taking such a step. Since he can "gaze at all Your mitzvot" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in Hilchot Talmud Torah 5:4 (Yayin Malchut).
|
| 4. |
By emphasizing that, at the revelation at Sinai, the mitzvot were given "together with their explanations," the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept.
|
| 5. |
See Emunah V'De'ot (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot
|
| 6. |
Note Gittin 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study.
|
| 7. |
See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people.
|
| 8. |
I.e., regarding its transmission to others (Sifre, Pinchas).
|
| 9. |
By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to Sefer HaMitzvot(where he outlines some of his deliberations about the composition of the Mishneh Torah), the Rambam writes:
I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say "These are the words of Rabbi ---," or "Rabbi --- says such and such" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity.
The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes:
This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author.
Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations.
|
| 10. |
See Bava Batra 121b.
|
| 11. |
Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there.
|
| 12. |
The Anshei K'nesset Hagedolah presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.
|
| 13. |
These two sages begin the line of zugot (pairs) mentioned in the first chapter of Avot. The first of the sages mentioned was the nasi (head of the academy), and the second the av beit din (head of the court).
|
| 14. |
See Eduyot 1:3 and Gittin ,57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as nasi and av beit din. (See Hilchot Melachim 1:4 and the commentary in the Moznaim edition of that Halachah.)
|
| 15. |
Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.
|
| 16. |
The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation.
The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.
|
| 17. |
In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because "he possessed all the desired and good qualities."
|
| 18. |
The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control.
|
| 19. |
Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the Mishneh Torah.
|
| 20. |
Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from Eretz Yisrael to Babylonia.
|
| 21. |
In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows:
He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work.
This was called the Tosefta. Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah... to show how these ideas could be developed and deduced from the Mishnah.
|
| 22. |
Thus, according to the Rambam, the approximate date of the composition of the
Jerusalem Talmud was the year 4025 (365 C.E.).
The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.
|
| 23. |
In Babylonia.
|
| 24. |
In Eretz Yisrael.
|
Part 2
All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].
Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.1 The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud.
From the entire [body of knowledge stemming from] the two Talmuds, theTosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.
Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to "build a fence around the Torah." We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: "And you shall observe My precepts," [which can be interpreted to mean]: "Make safeguards for My precepts."2
Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.3 It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.
The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.4 Rabbi Yishmael [composed] an explanation beginning at "These are the names" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.5 Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.
Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.6
After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.
Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.
Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them].
Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.
| FOOTNOTES | |
| 1. |
Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).
The commentaries point to Bava Metzia 86a, which relates that "Rav Ashi and Ravina were the final authorities with regard to instruction," as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death. |
| 2. |
In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.
|
| 3. |
In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:
Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind. Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2. |
| 4. |
The Rambam is referring to Bereshit Rabbah.
|
| 5. |
Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.
|
| 6. |
Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.
|
Part 3
These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian1 Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.
The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.
All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed. However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.2
The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.3 Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders. Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.4 This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.5
At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way.
Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.
Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.6 I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections.
Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present. [This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets.
To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,7 as were explained by the Geonim in the texts they composed after the Talmud.
Therefore, I have called this text, Mishneh Torah ["the second to the Torah,"8with the intent that] a person should first study the Written Law, and then study this text9 and comprehend the entire Oral Law from it, without having to study any other text between the two.
I saw fit to divide this text into [separate] halachot10 pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.
[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.11
The number of mitzvot which are incumbent on us at all times12 is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.13 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.14
| FOOTNOTES | |
| 1. |
Perhaps by specifying "the Babylonian Talmud," the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed.
|
| 2. |
In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to compose theMishneh Torah in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man.
|
| 3. |
33.the Rambam is referring to the body of responsa (She'elot UTshuvot) which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.
|
| 4. |
In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: Halachot Gedolot, Halachot Pesukot, the She'iltot of Rav Achai Gaon, and the Halachot of Rav Yitzchak Alfasi.
|
| 5. |
This corresponds to the year 1177 C.E. Apparently, the Rambam composed the Mishneh Torahover a number of years, constantly revising his work. Thus, in Hilchot Kiddush HaChodesh 11:16, he mentions the date of the composition of the text as 4938, one year later, and in Hilchot Shemitot V'Yovalot, he mentions the date 4936, one year earlier.
|
| 6. |
Though the Rambam mentions his nationality when stating his name in some of his other works as well (see Iggeret HaShmad), it is possible that he had a specific intention in doing so here. Despite his desire and intention for the Mishneh Torah to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background (Yayin Maichut).
|
| 7. |
For it is only these laws that are binding on the entire Jewish people, as explained above.
|
| 8. |
As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name Mishneh Torah is rarely used. Instead, the text is commonly referred to as the YadHaChazakah ("The Strong Hand") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the Mishneh Torah], or simply "the Rambam."
|
| 9. |
The Rambam's statements imply that he desired the Mishneh Torah to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law.
|
| 10. |
These halachot are comparable to sections within a book.
|
| 11. |
In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.
|
| 12. |
For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances.
|
| 13. |
In Sefer HaMitzvot, the Rambam quotes the Midrash Tanchumah (Ki Tetzei), which states that it is as if each limb of the body is saying, "Do a mitzvah with me."
|
| 14. |
Thus, it is as if each day of the year is saying, "Do not commit a transgression on me" (ibid.).
|
---------------------
Hayom Yom:
• English Text | Video Class• Thursday, Kislev 7, 5776 · 19 November 2015
"Today's Day"
Shabbat Kislev 7 5704
Haftora: Ve'amee - talmei sadai. Then Vayivrach Yaakov - ub'isha shamar. Uvenavi he'ela - uvenavi nishmar.
Torah lessons: Chumash: Vayeitsei, Shevi'i with Rashi.
Tehillim: 39-43.
Tanya: Besides all this, (p. 609)...of their laws. (p. 611).
There are three schools of thought:
1. The discipline of nullification of the material by indicating the repulsive and abhorrent nature of all that is bodily and material. This is the school of Mussar.
2. The school of recognition of the superiority of the "inner form"1 and the spiritual - the dimension of character-traits and intellectuality2 - and instruction as to how one may come closer to attaining these. This is the school of Chakira, philosophy.
3. The discipline of predominance of form over matter. This school teaches the unique quality of the material when it is purified, and the unique quality of "form" when integrated with the material; the two are to be so thoroughly fused that one cannot detect where either of them begins or ends - for "Their beginning is wedged into their end, and their end into their beginning."3 The One G-d created them both, and for one purpose - to reveal the light of Holiness of His hidden power. Only both of them together will complete the perfection desired by the Creator. This is the school of (the teachings/instruction of)Chassidus.4
FOOTNOTES
1. Heb. tzura, "form," as opposed to chomer, "matter"; e.g. the body's life-force - the soul - is its "form," its inner spiritual dimension; the body itself is the outer physical dimension, the "matter."
2. As opposed to the dimension of bodily matters.
3. See 16 Adar I Footnote.
4. See also On The Teachings of Chassidus (Kehot, NY) ch. 11-18 where these three schools of thought are discussed at length.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• Thursday, Kislev 7, 5776 · 19 November 2015
"Today's Day"
Shabbat Kislev 7 5704
Haftora: Ve'amee - talmei sadai. Then Vayivrach Yaakov - ub'isha shamar. Uvenavi he'ela - uvenavi nishmar.
Torah lessons: Chumash: Vayeitsei, Shevi'i with Rashi.
Tehillim: 39-43.
Tanya: Besides all this, (p. 609)...of their laws. (p. 611).
There are three schools of thought:
1. The discipline of nullification of the material by indicating the repulsive and abhorrent nature of all that is bodily and material. This is the school of Mussar.
2. The school of recognition of the superiority of the "inner form"1 and the spiritual - the dimension of character-traits and intellectuality2 - and instruction as to how one may come closer to attaining these. This is the school of Chakira, philosophy.
3. The discipline of predominance of form over matter. This school teaches the unique quality of the material when it is purified, and the unique quality of "form" when integrated with the material; the two are to be so thoroughly fused that one cannot detect where either of them begins or ends - for "Their beginning is wedged into their end, and their end into their beginning."3 The One G-d created them both, and for one purpose - to reveal the light of Holiness of His hidden power. Only both of them together will complete the perfection desired by the Creator. This is the school of (the teachings/instruction of)Chassidus.4
FOOTNOTES
1. Heb. tzura, "form," as opposed to chomer, "matter"; e.g. the body's life-force - the soul - is its "form," its inner spiritual dimension; the body itself is the outer physical dimension, the "matter."
2. As opposed to the dimension of bodily matters.
3. See 16 Adar I Footnote.
4. See also On The Teachings of Chassidus (Kehot, NY) ch. 11-18 where these three schools of thought are discussed at length.---------------------• Daily Thought:
Mirror of Trust
The heavens above mirror the earth below.
Trust in Him and He will fulfill your trust.
----------------------
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