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Today in Jewish History:• Passing of Rabbi Judah the Prince (188 CE)
Rabbi Judah the Prince -- also known as Rabbeinu Hakadosh ("our holy master"), or simply as "Rabbi" -- was elected nasi -- spiritual and civil head of the Jewish community at large -- after the death of his father, Rabbi Simeon ben Gamliel. Foreseeing that due to the tribulations of the Exile which the Jewish nation was about to endure it was likely that many of the sacred laws would be forgotten, Rabbi Judah decided to gather, record, edit, and organize the statements of the earlier sages, setting the Oral Law down in writing for very the first time, in the form of the Mishnah.
He passed away around 188 CE; some say it was around 219 CE.
Although he was extremely wealthy and on friendly terms with the Emperor Antoninus, in his dying hour he lifted both his hands to Heaven, swearing that he had not benefited from his wealth even with his little finger. Instead he had labored in the study of Torah with all his strength.
On the day that Rabbi Judah died, a heavenly voice went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the World to Come.
The Talmud (Ketubot 103a) relates that even after his passing, for a time, Rabbi Judah would still visit his home every Friday evening at dusk. Wearing Shabbat clothes, he would recite the Kiddush, and thereby discharge his family members from their obligation to hear Kiddush.
Link: Rabbi Judah the Prince.
To find more articles about Rabbi Judah, see: Rabbi Judah the Prince.
Daily Quote:
As soon as the earth heard G-d say, "It is not good that the man should be alone; I will make him a helpmeet opposite him" (Genesis 2:18), she began to tremble and clamored. She said before her creator: 'Master of all the worlds, I haven't the power to feed all the kids of man!" Said G-d to her, "You and I shall feed them" and they split it between them.[Midrash Pirkei d'Rabbi Eliezer, chapter 12]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayishlach, 6th Portion Genesis 35:12-36:19 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 35
12And the land that I gave to Abraham and to Isaac, I will give to you and to your seed after you will I give the land." יבוְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּלְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ:
13And God went up from him in the place where He had spoken with him. יגוַיַּ֥עַל מֵֽעָלָ֖יו אֱלֹהִ֑ים בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ:
14Now Jacob had erected a monument in the place where He had spoken with him, a stone monument, and he poured a libation upon it, and [then] he poured oil upon it. ידוַיַּצֵּ֨ב יַֽעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֨יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן:
in the place where He had spoken with him: I do not know what this teaches us. במקום אשר דבר אתו: איני יודע מה מלמדנו:
15Jacob named the place where God had spoken with him Beth el. טווַיִּקְרָ֨א יַֽעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל:
16And they journeyed from Beth el, and there was still some distance to come to Ephrath, and Rachel gave birth, and her labor was difficult. טזוַיִּסְעוּ֙ מִבֵּ֣ית אֵ֔ל וַֽיְהִי־ע֥וֹד כִּבְרַת־הָאָ֖רֶץ לָב֣וֹא אֶפְרָ֑תָה וַתֵּ֥לֶד רָחֵ֖ל וַתְּקַ֥שׁ בְּלִדְתָּֽהּ:
some distance: Heb. הָאָרֶץ כִּבְרַת. Menachem (Machbereth Menachem p. 102) explained [כִּבְרַת] as an expression of כַּבָּיר, meaning “much” -in this case, a long distance. The Aggadah (Gen. Rabbah 82:7) explains it as: during the time [when] the ground is riddled like a sieve, when plowed fields are common, when the winter has passed, and the heat has not yet come. This, however, is not the simple meaning of the verse, for we find concerning Na’aman,“and he went some distance (כִּבְרַת אָרֶץ) from him” (II Kings 5:19). I therefore believe that it is the name of a land measure, like the distance of a parasang or more. Just as you say [in measuring an area],“yokes of a vineyard (צִמְדֵי כֶּרֶם)” (Isa. 5:10),“ a plot of land (חֶלְקַת הַשָׂדֶה)” (above 33: 19), so with a man’s journey (land approximately the journey of a mil), one calls the measure כִּבְרַת אָרֶץ. כברת הארץ: מנחם פירש לשון כביר, רבוי, מהלך רב. ואגדה בזמן שהארץ חלולה ומנוקבת ככברה שהניר מצוי, הסתיו עבר, והשרב עדיין לא בא. ואין זה פשוטו של מקרא, שהרי בנעמן מצינו (מ"ב ה יט) וילך מאתו כברת ארץ. ואומר אני שהוא שם מדת קרקע כמו מהלך פרסה או יותר, כמו שאתה אומר (ישעיה ה י) צמד כרם, (לעיל לג יט) חלקת שדה, כך במהלך אדם נותן שם מדה כברת ארץ:
17It came to pass when she had such difficulty giving birth, that the midwife said to her, "Do not be afraid, for this one, too, is a son for you." יזוַיְהִ֥י בְהַקְשֹׁתָ֖הּ בְּלִדְתָּ֑הּ וַתֹּ֨אמֶר לָ֤הּ הַֽמְיַלֶּ֨דֶת֙ אַל־תִּ֣ירְאִ֔י כִּֽי־גַם־זֶ֥ה לָ֖ךְ בֵּֽן:
for this one, too, is: Added to Joseph for you. Our Sages interpreted [גַם as intimating that] with each tribe a twin sister was born, and with Benjamin, an extra twin sister was born. — [from Gen. Rabbah 82:8] כי גם זה: נוסף לך על יוסף. ורבותינו דרשו עם כל שבט נולדה תאומה, ועם בנימין נולדה תאומה יתירה:
18And it came to pass, when her soul departed for she died that she named him Ben oni, but his father called him Benjamin. יחוַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין:
Ben-oni: The son of my pain. בן אוני: בן צערי:
Benjamin: It seems to me that since he was the only one who was born in the land of Canaan, which is in the South for a person [who is] coming from [the direction of] Aram-naharaim, as it is said: “in the South, in the land of Canaan” (Num. 33: 40); “continually traveling southward” (Gen. 12:9). בנימין: נראה בעיני לפי שהוא לבדו נולד בארץ כנען, שהיא בנגב כשאדם בא מארם נהרים, כמו שנאמר (במדבר לג מ) בנגב בארץ כנען, (לעיל יב ט) הלוך ונסוע הנגבה:
Benjamin: The son of the South, an expression of“North and South (וְיָמִין) You created them” (Ps. 89:13). For this reason, it is [written here] plene, [with a “yud” after the “mem”]. (Another explanation: Benjamin means“the son of days” (בֶּן יָמִים) , because he was born in his (Jacob’s) old age, and it is spelled with a “nun” like“at the end of the days (הַיָמִין)” (Dan. 12:13). בנימין: בן ימין, לשון (תהלים פט יג) צפון וימין אתה בראתם, לפיכך הוא מלא:
19So Rachel died, and she was buried on the road to Ephrath, which is Bethlehem. יטוַתָּ֖מָת רָחֵ֑ל וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם:
20And Jacob erected a monument on her grave; that is the tombstone of Rachel until this day. כוַיַּצֵּ֧ב יַֽעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻֽרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם:
21Israel journeyed, and he pitched his tent at some distance past the Tower of Eder. כאוַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר:
22And it came to pass when Israel sojourned in that land, that Reuben went and lay with Bilhah, his father's concubine, and Israel heard [of it], and so, the sons of Jacob were twelve. כבוַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל פ וַיִּֽהְי֥וּ בְנֵי־יַֽעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר:
when Israel sojourned in that land: Before he came to Hebron, to Isaac, all these [incidents] befell him. בשכן ישראל בארץ ההוא: עד שלא בא לחברון אצל יצחק ארעוהו כל אלה:
and lay: Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b] וישכב: מתוך שבלבל משכבו מעלה עליו הכתוב כאלו שכבה. ולמה בלבל וחלל יצועיו, שכשמתה רחל נטל יעקב מטתו שהיתה נתונה תדיר באהל רחל ולא בשאר אהלים ונתנה באהל בלהה, בא ראובן ותבע עלבון אמו, אמר אם אחות אמי היתה צרה לאמי, שפחת אחות אמי תהא צרה לאמי, לכן בלבל:
and so, the sons of Jacob were twelve: [Scripture] commences with the previous topic (i.e. the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the destined number of sons) was completed, and from then on, it was proper that they be counted, and [so] it (Scripture) counted them. Our Sages, however, interpreted that these words are intended to teach us that all of them (Jacob’s sons) were equal, and all of them were righteous, for Reuben had not sinned. — [from Shab. 55b] ויהיו בני יעקב שנים עשר: מתחיל לענין ראשון משנולד בנימין נשלמה המטה, ומעתה ראוים להמנות, ומנאן. ורבותינו דרשו ללמדנו בא שכולן שוין, וכולן צדיקים, שלא חטא ראובן:
23The sons of Leah [were] Reuben, Jacob's firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun. כגבְּנֵ֣י לֵאָ֔ה בְּכ֥וֹר יַֽעֲקֹ֖ב רְאוּבֵ֑ן וְשִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וּזְבֻלֽוּן:
Jacob’s firstborn: Even at the time of [Reuben’s] error, [Scripture] calls him the firstborn [with all its honors]. — [from Gen. Rabbah 82:11] בכור יעקב: אפילו בשעת הקלקלה קראו בכור:
Jacob’s firstborn: Firstborn in regard to inheritance, firstborn to perform the service, firstborn regarding the counting (when the names of the tribes were enumerated, he was always counted first.) The birthright was given to Joseph only in respect to the tribes, in that he founded two tribes (Ephraim and Manasseh). בכור יעקב: בכור לנחלה, בכור לעבודה, בכור למנין, ולא נתנה בכורה ליוסף אלא לענין השבטים שנעשה לשני שבטים:
24The sons of Rachel: Joseph and Benjamin. כדבְּנֵ֣י רָחֵ֔ל יוֹסֵ֖ף וּבִנְיָמִֽן:
25The sons of Bilhah, Rachel's maidservant: Dan and Naphtali. כהוּבְנֵ֤י בִלְהָה֙ שִׁפְחַ֣ת רָחֵ֔ל דָּ֖ן וְנַפְתָּלִֽי:
26The sons of Zilpah, Leah's maidservant: Gad and Asher. These are Jacob's sons who were born to him in Padan aram. כווּבְנֵ֥י זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה גָּ֣ד וְאָשֵׁ֑ר אֵ֚לֶּה בְּנֵ֣י יַֽעֲקֹ֔ב אֲשֶׁ֥ר יֻלַּד־ל֖וֹ בְּפַדַּ֥ן אֲרָֽם:
27And Jacob came to his father Isaac, to Mamre, Kiriath arba, which is Hebron, where Abraham and Isaac dwelt. כזוַיָּבֹ֤א יַֽעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק:
Mamre: The name of the plain. ממרא: שם המישור:
Kiriath-arba: The name of the city. [Therefore,] מַמְרֵא קִרְיַת הָאַרְבָּע means“the plain of Kiriath-arba.” If you say that it should have been written: מַמְרֵא הַקִרְיַת אַרְבָּע, [the answer is that] this is biblical style. In every case of a compound name such as this (קִרְיַת הָאַרְבָּע), and such as בֵּית-לֶחֶם, אִבִי עֶזֶר, בֵּית-אֵל, when a “hey” needs to be added, it is prefixed to the second word:“the Bethlehemite (בֵּיתהַלַחְמִי)” (I Sam. 16:1);“in Ophrah of the Abiezrites (אַבִי הָעֶזְרִי)” (Jud. 6:24);“Hiel the Bethelite (בֵּית-הָאֱלִי) built” (I Kings 16:34). קרית הארבע: שם העיר ממרא קרית הארבע איל מישור של קרית ארבע. ואם תאמר היה לו לכתוב ממרא הקרית ארבע, כן דרך המקרא בכל דבר ששמו כפול, כגון זה, וכגון בית לחם, אבי עזר, בית אל, אם הוצרך להטיל בו ה"א נותנה בראש התיבה השניה (ש"א טז א) בית הלחמי, (שופטים ו כד) בעפרת אבי העזרי, (מ"א טז לד) בנה חיאל בית האלי:
28The days of Isaac were a hundred and eighty years. כחוַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה:
29And Isaac expired and died and was gathered in to his peoples, old and sated with days, and his sons, Esau and Jacob, buried him. כטוַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֨מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַֽעֲקֹ֖ב בָּנָֽיו:
And Isaac expired: There is no order of earlier and later events (chronological order) in the [narrative of] Torah. The selling of Joseph [actually] preceded Isaac’s demise by 12 years, for when Jacob was born, Isaac was 60 years old, and Isaac died in Jacob’s 120th year, for it is stated: “and Isaac was sixty years old” (Gen. 25:26)-if you subtract 60 from 180 [Isaac’s age at his death], you have 120 left. Joseph was 17 years old when he was sold, and that year was Jacob’s 108th year. How so? He was blessed at the age of 63 [as Rashi explains Gen. 28: 9], for 14 years he hid in the academy of Eber, totaling 77. He worked 14 years for a wife, and at the end of the 14 years, Joseph was born, as it is said: “Now it came to pass when Rachel had borne Joseph, etc.” (Gen. 30:25). The total is 91. [Add to this] the 17 [years] until Joseph was sold, and it totals 108. (Moreover, it is explicit that from when Joseph was sold until Jacob came to Egypt, 22 years had passed, as it is said: “And Joseph was thirty years old, etc.” (Gen. 41:46), and the seven years of plenty and two years of [the] famine [had elapsed before Jacob’s arrival.] This totals 22. And it is written:“The days of the years of my sojournings are one hundred thirty years” (Gen. 47:9). [Since Jacob arrived in Egypt at age 130, 22 years after Joseph had been sold,] it follows that Jacob was 108 when he (Joseph) was sold.) [from Seder Olam, ch. 2] ויגוע יצחק: אין מוקדם ומאוחר בתורה, מכירתו של יוסף קדמה למיתתו של יצחק שתים עשרה שנה, שהרי כשנולד יעקב היה יצחק בן ששים שנה, שנאמר (לעיל כה כו) ויצחק בן ששים שנה וגו', ויצחק מת בשנת מאה ועשרים ליעקב, אם תוציא ששים ממאה ושמונים שנה, נשארו מאה ועשרים, ויוסף נמכר בן שבע עשרה שנה, ואותה שנה שנת מאה ושמונה ליעקב. כיצד, בן ששים ושלש נתברך, וארבע עשרה שנה נטמן בבית עבר, הרי שבעים ושבע, וארבע עשרה עבד באשה, ובסוף ארבע עשרה נולד יוסף, שנאמר (לעיל ל כה) ויהי כאשר ילדה רחל את יוסף וגו', הרי תשעים ואחת, ושבע עשרה עד שלא נמכר יוסף הרי מאה ושמנה. (עוד מפורש מן המקרא משנמכר יוסף עד שבא יעקב מצרימה עשרים ושתים שנה, שנאמר (להלן מא מו) ויוסף בן שלשים שנה וגו', ושבע שנים שובע ושנתים רעב הרי עשרים ושתים, וכתיב ימי שני מגורי שלשים ומאת שנה נמצא יעקב במכירתו מאה ושמונה):
Genesis Chapter 36
1And these are the generations of Esau, that is, Edom. אוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
2Esau took his wives from the daughters of Canaan: Adah, daughter of Elon the Hittite; and Oholibamah, daughter of Anah, daughter of Zibeon the Hivvite; בעֵשָׂ֛ו לָקַ֥ח אֶת־נָשָׁ֖יו מִבְּנ֣וֹת כְּנָ֑עַן אֶת־עָדָ֗ה בַּת־אֵילוֹן֙ הַֽחִתִּ֔י וְאֶת־אָֽהֳלִֽיבָמָה֙ בַּת־עֲנָ֔ה בַּת־צִבְע֖וֹן הַֽחִוִּֽי:
Adah daughter of Elon: This is [actually] Basemath the daughter of Elon (mentioned above 26:34). She was called Basemath because she burnt incense (בְּשָׂמִים) to idols. עדה בת אילון: היא (לעיל כו לד) בשמת בת אילון, ונקראת בשמת על שם שהיתה מקטרת בשמים לעבודה זרה:
Oholibamah: She is [identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of idolatry, so that he might deceive his father. אהליבמה: היא יהודית, והוא כינה שמה יהודית לומר שהיא כופרת בעבודה זרה כדי להטעות את אביו:
daughter of Anah, daughter of Zibeon: If she was the daughter of Anah, she could not have been the daughter of Zibeon: Anah was the son of Zibeon, as it is said:“And these are the sons of Zibeon: Aiah and Anah” (below verse 24). [This] teaches [us] that Zibeon was intimate with his daughter-in-law, the wife of Anah, and Oholibamah emerged from between them both [i.e., from Zibeon and Anah]. Scripture teaches us that they were all mamzerim (illegitimate), products of adultery and incest. — [from Tanchuma Vayeshev 1] בת ענה בת צבעון: אם בת ענה לא בת צבעון, ענה בנו של צבעון, שנאמר (פסוק כד) ואלה בני צבעון ואיה וענה, מלמד שבא צבעון על כלתו אשת ענה ויצאת אהליבמה מבין שניהם והודיעך הכתוב שכולן בני ממזרות היו:
3also Basemath, daughter of Ishmael, sister of Nebaioth. גוְאֶת־בָּשְׂמַ֥ת בַּת־יִשְׁמָעֵ֖אל אֲח֥וֹת נְבָיֽוֹת:
Basemath, daughter of Ishmael: Elsewhere [Scripture] calls her Mahalath (above 28:9). I found in the Aggadah of the midrash on the Book of Samuel (ch. 17): There are three people whose iniquities are forgiven (מוֹחֲלִים) : One who converts to Judaism, one who is promoted to a high position, and one who marries. The proof [of the last one] is derived from here (28:9). For this reason she was called Mahalath (מָחֲלַת), because his (Esau’s) sins were forgiven (נְמְחֲלוּ) . בשמת בת ישמעאל: ולהלן קורא לה (כח ט) מחלת. מצינו באגדת מדרש ספר שמואל (פרק יז) שלשה מוחלין להן עונותיהם גר שנתגייר, והעולה לגדולה, והנושא אשה, ולמד הטעם מכאן, לכך נקראת מחלת שנמחלו עונותיה:
sister of Nebaioth: Since he (Nebaioth) gave her hand in marriage after Ishmael died, she was referred to by his name. — [from Meg. 17a] אחות נביות: על שם שהוא השיאה לו משמת ישמעאל נקראת על שמו:
4Adah bore Eliphaz to Esau and Basemath bore Reuel. דוַתֵּ֧לֶד עָדָ֛ה לְעֵשָׂ֖ו אֶת־אֱלִיפָ֑ז וּבָ֣שְׂמַ֔ת יָלְדָ֖ה אֶת־רְעוּאֵֽל:
5Oholibamah bore Jeush and Jalam and Korah; these are the sons of Esau who were born to him in the land of Canaan. הוְאָֽהֳלִֽיבָמָה֙ יָֽלְדָ֔ה אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹ֑רַח אֵ֚לֶּה בְּנֵ֣י עֵשָׂ֔ו אֲשֶׁ֥ר יֻלְּדוּ־ל֖וֹ בְּאֶ֥רֶץ כְּנָֽעַן:
Oholibamah bore…and Korah: This Korah was illegitimate. He was the son of Eliphaz, who had been intimate with his father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this chapter. — [from Gen. Rabbah 82:12] ואהליבמה ילדה וגו': קרח זה ממזר היה ובן אליפז היה, שבא על אשת אביו אל אהליבמה אשת עשו שהרי הוא מנוי עם (פסוק טז) אלופי אליפז בסוף הענין:
6And Esau took his wives, his sons, and his daughters and all the people of his household, and his cattle and all his animals and all his property that he had acquired in the land of Canaan, and he went to a[nother] land, because of his brother Jacob. ווַיִּקַּ֣ח עֵשָׂ֡ו אֶת־נָ֠שָׁ֠יו וְאֶת־בָּנָ֣יו וְאֶת־בְּנֹתָיו֘ וְאֶת־כָּל־נַפְשׁ֣וֹת בֵּיתוֹ֒ וְאֶת־מִקְנֵ֣הוּ וְאֶת־כָּל־בְּהֶמְתּ֗וֹ וְאֵת֙ כָּל־קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּאֶ֣רֶץ כְּנָ֑עַן וַיֵּ֣לֶךְ אֶל־אֶ֔רֶץ מִפְּנֵ֖י יַֽעֲקֹ֥ב אָחִֽיו:
and he went to a[nother] land: to dwell wherever he would find. וילך אל ארץ: לגור באשר ימצא:
7For their possessions were too numerous for them to dwell together, and the land of their sojournings could not support them because of their livestock. זכִּֽי־הָיָ֧ה רְכוּשָׁ֛ם רָ֖ב מִשֶּׁ֣בֶת יַחְדָּ֑ו וְלֹ֨א יָֽכְלָ֜ה אֶ֤רֶץ מְגֽוּרֵיהֶם֙ לָשֵׂ֣את אֹתָ֔ם מִפְּנֵ֖י מִקְנֵיהֶֽם:
and the land of their sojournings could not: provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen. Rabbah 82:13), however, explains “because of his brother Jacob,” [as follows:] Because of the note of obligation of the decree: “that your seed will be strangers” (Gen. 15: 13), which was put upon the descendants of Isaac. He (Esau) said, “I will get out of here. I have neither a share in the gift-for the land has been given to him-nor in the payment of the debt.” [He left] also on account of the shame that [he felt because] he had sold his birthright. — [from Gen. Rabbah 82:13] ולא יכלה ארץ מגוריהם: להספיק מרעה לבהמות שלהם. ומדרש אגדה (פסוק ו) מפני יעקב אחיו, מפני שטר חוב של גזירת (טו יג) כי גר יהיה זרעך, המוטל על זרעו של יצחק, אמר אלך לי מכאן, אין לי חלק לא במתנה שנתנה לו הארץ הזאת, ולא בפרעון השטר. ומפני הבושה, שמכר בכורתו:
8So Esau dwelt on Mount Seir Esau, that is Edom. חוַיֵּ֤שֶׁב עֵשָׂו֙ בְּהַ֣ר שֵׂעִ֔יר עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
9And these are the generations of Esau the progenitor of Edom, on Mount Seir. טוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו אֲבִ֣י אֱד֑וֹם בְּהַ֖ר שֵׂעִֽיר:
And these are: the generations that his sons begot after he went to Seir. ואלה: התולדות שהולידו בניו עכשיו משהלך לשעיר:
10These are the names of Esau's sons: Eliphaz, son of Adah, the wife of Esau, Reuel, son of Basemath, the wife of Esau. יאֵ֖לֶּה שְׁמ֣וֹת בְּנֵֽי־עֵשָׂ֑ו אֱלִיפַ֗ז בֶּן־עָדָה֙ אֵ֣שֶׁת עֵשָׂ֔ו רְעוּאֵ֕ל בֶּן־בָּשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
11The sons of Eliphaz were Teman, Omar, Zepho, Gaatam, and Kenaz. יאוַיִּֽהְי֖וּ בְּנֵ֣י אֱלִיפָ֑ז תֵּימָ֣ן אוֹמָ֔ר צְפ֥וֹ וְגַעְתָּ֖ם וּקְנַֽז:
12And Timna was a concubine to Eliphaz, son of Esau, and she bore to Eliphaz, Amalek. These are the sons of Adah, the wife of Esau. יבוְתִמְנַ֣ע | הָֽיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1] ותמנע היתה פילגש: להודיע גדולתו של אברהם כמה היו תאבים לידבק בזרעו. תמנע זו בת אלופים היתה, שנאמר (פסוק כב) ואחות לוטן תמנע, ולוטן מאלופי יושבי שעיר היה, מן החורים שישבו בה לפנים, אמרה איני זוכה להנשא לך, הלואי ואהיה פילגש. ובדברי הימים מונה אותה (דברי הימים א' א לו) בבניו של אליפז, מלמד שבא על אשתו של שעיר ויצאה תמנע מביניהם, וכשגדלה נעשית פילגשו, וזהו ואחות לוטן תמנע, ולא מנאה עם בני שעיר שהיתה אחותו מן האם ולא מן האב:
13And these are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, the wife of Esau. יגוְאֵ֨לֶּה֙ בְּנֵ֣י רְעוּאֵ֔ל נַ֥חַת וָזֶ֖רַח שַׁמָּ֣ה וּמִזָּ֑ה אֵ֣לֶּה הָי֔וּ בְּנֵ֥י בָשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
14And these are the sons of Oholibamah, daughter of Anah, daughter of Zibeon, the wife of Esau; she bore to Esau: Jeush, Jaalam, and Korah. ידוְאֵ֣לֶּה הָי֗וּ בְּנֵ֨י אָֽהֳלִֽיבָמָ֧ה בַת־עֲנָ֛ה בַּת־צִבְע֖וֹן אֵ֣שֶׁת עֵשָׂ֑ו וַתֵּ֣לֶד לְעֵשָׂ֔ו אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹֽרַח:
15These became the chieftains of the sons of Esau: the sons of Eliphaz, Esau's firstborn: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, טואֵ֖לֶּה אַלּוּפֵ֣י בְנֵֽי־עֵשָׂ֑ו בְּנֵ֤י אֱלִיפַז֙ בְּכ֣וֹר עֵשָׂ֔ו אַלּ֤וּף תֵּימָן֙ אַלּ֣וּף אוֹמָ֔ר אַלּ֥וּף צְפ֖וֹ אַלּ֥וּף קְנַֽז:
These became the chieftains of the sons of Esau: The heads of the clans. אלה אלופי בני עשו: ראשי משפחות:
16Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of Eliphaz in the land of Edom; these are the sons of Adah. טזאַלּ֥וּף קֹ֛רַח אַלּ֥וּף גַּעְתָּ֖ם אַלּ֣וּף עֲמָלֵ֑ק אֵ֣לֶּה אַלּוּפֵ֤י אֱלִיפַז֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֖לֶּה בְּנֵ֥י עָדָֽה:
17And these are the sons of Reuel the son of Esau: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These are the chieftains of Reuel in the land of Edom; these are the sons of Basemath, the wife of Esau. יזוְאֵ֗לֶּה בְּנֵ֤י רְעוּאֵל֙ בֶּן־עֵשָׂ֔ו אַלּ֥וּף נַ֨חַת֙ אַלּ֣וּף זֶ֔רַח אַלּ֥וּף שַׁמָּ֖ה אַלּ֣וּף מִזָּ֑ה אֵ֣לֶּה אַלּוּפֵ֤י רְעוּאֵל֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֕לֶּה בְּנֵ֥י בָֽשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
18And these are the sons of Oholibamah, the wife of Esau: Chief Jeush, Chief Jaalam, Chief Korah. These are the chieftains of Oholibamah, daughter of Anah, the wife of Esau. יחוְאֵ֗לֶּה בְּנֵ֤י אָֽהֳלִֽיבָמָה֙ אֵ֣שֶׁת עֵשָׂ֔ו אַלּ֥וּף יְע֛וּשׁ אַלּ֥וּף יַעְלָ֖ם אַלּ֣וּף קֹ֑רַח אֵ֣לֶּה אַלּוּפֵ֞י אָֽהֳלִֽיבָמָ֛ה בַּת־עֲנָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
19These are the sons of Esau and these are their chieftains, he is Edom.
יטאֵ֧לֶּה בְנֵֽי־עֵשָׂ֛ו וְאֵ֥לֶּה אַלּֽוּפֵיהֶ֖ם ה֥וּא אֱדֽוֹם:
---------------------Daily Tehillim: Chapters 77 - 78
• Hebrew text
• English text• Chapter 77
• English text• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1. A musical instrument(Metzudot).
2. Of the Red Sea.
3. The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1. A psalm intended to enlighten and impart knowledge(Metzudot).
2. The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3. Capital of Egypt (Radak).
4. Progenitor of the Egyptians.
5. They died before being able to weep (Targum).
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Tanya: Kuntres Acharon, end of Essay 6
• Lessons in Tanya
Tanya: Kuntres Acharon, end of Essay 6
• Lessons in Tanya
• English Text
• Hebrew Text
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• Video Class• Friday, Kislev 15, 5776 · November 27, 2015
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• Video Class• Friday, Kislev 15, 5776 · November 27, 2015
Today's Tanya Lesson
Kuntres Acharon, end of Essay 6
אך מה שהיה משתבח בתהלת התורה במעלתה זו, ואמר: זמירות היו לי כו׳, נענש על זה
However, for extolling the Torah with this quality, saying,1 “[Your statutes] were songs for me,” he was punished.
ואמר לו הקב״ה: זמירות קרית להו
G‑d reproved him:2 “You call them songs?!”
משום שבאמת, מעלתה זו, שכל העולמות בטלים לגבי דקדוק אחד ממנה
For indeed, this quality [of the Torah], that all the worlds are nothingness compared to one detail of it,
היא מבחינת אחוריים של עומק המחשבה
is [but] of the hinderpart, the externality, of the profound Supernal Thought.
כמו שכתוב במקום אחר בשם האריז״ל על מאמר רז״ל: נובלות חכמה שלמעלה, תורה
This is explained elsewhere3 in the name of the AriZal, on the teaching of our Sages,4 “Torah is [merely] a shade of Supernal Wisdom.”
אבל פנימית שבעומק, שהוא פנימית התורה, היא מיוחדת לגמרי באור אין סוף ברוך הוא, המלובש בה בתכלית היחוד
However, the innermost core of the depth [of Supernal Thought], which is the innermost core of the Torah, is utterly fused with the [infinite] Ein Sof-light that is vested within the Torah in a perfect unity.
ולגבי אין סוף ברוך הוא, כל העולמות כלא ממש, ואין ואפס ממש
Relative to the Infinite One, all the worlds are as absolute naught, sheer nothingness, nonexistent.
כי אתה הוא עד שלא נברא העולם וכו׳
For5 “You were [the same] before the world was created, [You are the same since the world has been created].”
Being of absolutely no account relative to G‑d, all the worlds effect no change in Him.
והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות, מאחר דלא ממש חשיבי
Hence, the internal aspect of the Torah too (which is wholly united with G‑d) is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torah they are reckoned as nothingness itself.
ובבחינת פנימיותה, אינה שמחת לבב אנוש ושעשועיו
In this inward aspect of the Torah there can be no mortal heartfelt joy and delight,
אלא, כביכול, שמחת לב ושעשוע המלך, הקב״ה, שמשתעשע בה
but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, Who delights in it.
כי אלקים הבין דרכה, וידע מקומה ומעלתה
For [only]6 “G‑d understands its way, and knows its station” and quality
בידיעת עצמו, כביכול
through His self-knowledge,7 as it were; knowing Himself, he also knows the Torah that is entirely one with Him.
אבל נעלמה מעיני כל חי
This, however, is8 “concealed from all mortal eyes.”
כמו שכתוב: ופני לא יראו, דהיינו בחינת פנימיותה, כמו שכתוב שם בשם האריז״ל
As it is written,9 “My Face — i.e., the innermost dimension of the Torah, its pnimiyut, as implied by the word panim —shall not be seen,” as is explained there10 in the name of the AriZal.
וזהו שאמר הכתוב: ואהיה אצלו כו׳ שעשועים
Hence the verse,11 in which the Torah itself is the speaker, “I was... a delight unto Him,”
אצלו דוקא
specifically “unto Him.”
The order of the words in the original makes it clear that the Torah is G‑d’s delight alone.
משחקת לפניו
[Likewise, in the following phrase] which describes the Torah as causing G‑d delight by “playing before Him,”
לפניו דוקא, דהיינו בבחינת פנימיותה
the verse specifies the term “before Him” — lefanav, deriving from panim (“face”), which is related to pnimiyut(“inwardness”) — for this refers to the inwardness [of the Torah] that cavorts before the inwardness of the Infinite One.
* * *
The Alter Rebbe will now explain that this sublime level of Torah in which G‑d alone delights, descends to nurture the souls of the Jewish people. For this reason the Midrash calls the Torah uman (lit., “a craftsman”), one who skillfully nurtures a young child.
ועל זה אמר: ואהיה אצלו אמון, אל תקרי אמון, אלא אומן כו׳
Concerning this [innermost level of the Torah] it is written,12 “I was by Him amon (‘one who is nurtured’),” [and the Midrash comments],13 “Do not read amon, but uman (‘one who nurtures’).”
This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality.
ועל בחינת אחוריים אמר: משחקת בתבל ארצו, ושעשועי את בני אדם
It is with reference to the hinderpart (the external aspect of the Torah) that it is written,14 (and in this verse the Torah describes itself as) “Playing in the world, His land; and my delights are with mortal men.”
It is the external aspect of the Torah that brings delight to the world and to man.
כי התורה ניתנה בבחינת פנים ואחור
For the Torah was given in states of both inwardness and externality;
כדכתיב במגילה עפה דזכריה: והיא כתובה פנים ואחור
as it is written concerning the “flying scroll” of Zechariah,15 “and it was written front and back.”
Panim (“face” or “front”) is the root of pnimiyut (“inwardness”); achor (“back”) is the root of achorayim (“hinderpart”, i.e., externality).
ולפי שתפס דוד בבחינת אחוריים
Since David seized upon [and praised] the hinderpart [of the Torah],
A term such as “songs” relates to the merely external aspect of the Torah that relates to the world and animates it.
לכך נענש בשכחה, הבאה מן בחינת אחוריים
he was punished with forgetfulness, which derives from an attitude of externality.
A person does not forget things that are truly internalized within him, but only things which remain external to him.
ונעלם ממנו לפי שעה מה שכתוב: עבודת הקדש עליהם, בכתף ישאו
He thus became momentarily oblivious to the verse concerning the Ark,16 “The sacred service is their duty; on the shoulder shall they carry it” —
לחבר וליחד את הכתפיים, שהן בחינת אחוריים
in order to combine and unite the “shoulders”, which are akin to the hinderpart,
אל עבודת הקדש, היא חכמה עילאה, בבחינת פנים
with the sacred service, viz., the Supernal Wisdom, which is also called “sacred”, in a manner that reflects inwardness.
שמשם נמשכו הלוחות שבארון
For this state [of inwardness] is the source of the Tablets in the Ark,
כמו שכתוב: כתובים משני עבריהם כו׳
of which the verse states,17 “Written on both their sides....”
וכמו שכתוב בירושלמי דשקלים, שלא היתה בהן בחינת פנים ואחור
And as explained in the Yerushalmi, Tractate Shekalim,18 [the Tablets] did not have any front (panim) and back (achor) — they were entirely panim, signifying pnimiyut (“inwardness”).
The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.
עיין שם
Study that reference (in the Yerushalmi) well.
| FOOTNOTES | |
| 1. | Tehillim 119:54. |
| 2. | Sotah 35a. |
| 3. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 4. | Note of the Rebbe (in Likkutei Biurim, Vol. I, p. 485): “Bereishit Rabbah 17:5 and 44:17; explained in Etz Chayim, Shaar HaKlalim, end of ch. 1, et al.” |
| 5. | Text of the morning prayers, cf. Tanna Dvei Eliyahu Rabbah, sec. 21. |
| 6. | Cf. Iyov 28:23. |
| 7. | Rambam, Hilchot Yesodei HaTorah 2:10. |
| 8. | Iyov 28:21. |
| 9. | Shmot 30:23. |
| 10. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 11. | Mishlei 8:30. |
| 12. | Mishlei 8:30. |
| 13. | Beginning of Bereishit Rabbah. |
| 14. | Mishlei 8:31. |
| 15. | The scroll referred to in Zechariah 5:1-2 is the same (see Rashi there) as that referred to — earlier in the Tanach — inYechezkel 2:9-10, from which the above quotation is drawn. The Rebbe notes that an explanation is needed as to why the later reference is quoted. |
| 16. | Bamidbar 7:9. |
| 17. | Shmot 32:15. |
| 18. | 6:1. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Rambam:
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• Friday, Kislev 15, 5776 · November 27, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work
Positive Commandment 207
Loving a Convert
"Love the convert"—Deuteronomy 10:19.
Although we are commanded to love every Jew – a commandment that certainly includes the convert – the Torah added a special mitzvah to love an individual who has taken the pain and effort to embrace and adopt the true belief.
Full text of this Mitzvah »
Negative Commandment 302
Harboring Hate
"You shall not hate your brother in your heart"—Leviticus 19:17.
We are forbidden to harbor hate for a fellow Jew in our heart. Instead, if someone has wronged you, confront him and tell him that you've been hurt, and demand an explanation and/or an apology.
Full text of this Mitzvah »
Positive Commandment 205
Rebuking
"You shall certainly rebuke your neighbor"—Leviticus 19:17.
We are commanded to verbally rebuke a fellow Jew who has sinned, and to rebuke and attempt to prevent an individual who is about to sin. This commandment applies to everyone, even if the one who has sinned (or is about to sin) is a great individual. To say, "I shall not sin; what another does is G‑d's concern," is contrary to the Torah's viewpoint. And if the first rebuke has not accomplished its goal, we must do so again and again. We must be careful, however, to rebuke in a pleasant manner—not to embarrass our fellow, G‑d forbid.
Included in this commandment is the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against that individual.
Full text of this Mitzvah »
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Negative Commandment 303
Shaming
"And don't bear sin because of him"—Leviticus 19:17.
It is forbidden to shame or embarrass one another. We derive this from the verse: "You shall certainly rebuke your neighbor, and don't bear sin because of him." Even when we rebuke a fellow for a sin he has done, which itself is a Torah command, we must be careful not to embarrass the individual—lest we "bear sin because of him."
Full text of this Mitzvah »
Today's Mitzvah
A daily digest of Maimonides’ classic work
Positive Commandment 207
Loving a Convert
"Love the convert"—Deuteronomy 10:19.
Although we are commanded to love every Jew – a commandment that certainly includes the convert – the Torah added a special mitzvah to love an individual who has taken the pain and effort to embrace and adopt the true belief.
Full text of this Mitzvah »
Loving a Convert
Positive Commandment 207
Translated by Berel Bell
The 207th mitzvah is that we are commanded to love converts.
The source of this commandment is G‑d's statement (exalted be He),1 "You must love the convert."
Since the convert spoken of here is a ger tzedek,2 he is included in the commandment for the entire Jewish people,3 "You must love your neighbor." Nevertheless, since he has now4 entered the Jewish religion, G‑d shows him additional love and added an extra commandment [to love him].
This is similar to the prohibition of mistreating5 him, where in addition to the prohibition6 [regarding all Jews], "You shall not mistreat one another," G‑d also said,7 "Do not mistreat a convert." The Gemara8 explains that one who mistreats a convert transgresses both, "You shall not mistreat one another," and, "Do not mistreat a convert."
We are similarly commanded to love him, [both] by the commandment,9 "You must love your neighbor as [you love] yourself," and the commandment,10 "You must love the convert."
This is obvious and not hidden, and I am not aware of anyone among those who have compiled the list of commandments who has failed to realize this.
In many Midrashim11 is it explained that G‑d has commanded us regarding the convert, as He has commanded us regarding Himself (exalted be He). This [is evident] from the verse,12 "Love G‑d your Lord," and the verse,13 "You must love the convert."
FOOTNOTES
1.
Deut. 10:19.
2.
A righteous convert, who has fully converted to become a Jew, unlike a ger toshav, who has not. See Hilchos Isurei Biah 14:6.
3.
Lev.19:18.
4.
See Kapach, note 64.
5.
Specifically, verbally causing him pain. See N251, N252
6.
Lev.25:17. N251
7.
Ex. 22:20. N252
8.
Bava Metzia 59b.
9.
Lev.19:18. P206
10.
Deut. 10:19
11.
See Kapach, note 69, that he is in doubt as to the Rambam's source.
12.
Deut. 6:5.
13.
------------------------------------------------------------
Deut. 10:19.
Negative Commandment 302
Harboring Hate
"You shall not hate your brother in your heart"—Leviticus 19:17.
We are forbidden to harbor hate for a fellow Jew in our heart. Instead, if someone has wronged you, confront him and tell him that you've been hurt, and demand an explanation and/or an apology.
Full text of this Mitzvah »
Harboring Hate
Negative Commandment 302
Translated by Berel Bell
The 302nd prohibition is that we are forbidden from hating one another.
The source of this commandment is G‑d's statement,1 "Do not hate your brother in your heart." In the words of the Sifra, "I have only spoken [in this verse] about hatred, which is in the heart. But if you reveal to him this hatred and he realizes that you hate him, you do not transgress this prohibition.2 But you do transgress the prohibitions,3 'Do not take revenge nor bear a grudge,' and a positive commandment, namely,4 'You must love your neighbor as [you love] yourself.'" However, the sin of hatred in one's heart is most serious of them all.
FOOTNOTES
1.
Lev.19:17.
2.
The expression, "this prohibition," proves that it counts as one of the 613 commandments.
3.
Lev.19:18. N304, N305.
4.
-----------------------------------------------------------
Lev. Ibid. P206.
Positive Commandment 205
Rebuking
"You shall certainly rebuke your neighbor"—Leviticus 19:17.
We are commanded to verbally rebuke a fellow Jew who has sinned, and to rebuke and attempt to prevent an individual who is about to sin. This commandment applies to everyone, even if the one who has sinned (or is about to sin) is a great individual. To say, "I shall not sin; what another does is G‑d's concern," is contrary to the Torah's viewpoint. And if the first rebuke has not accomplished its goal, we must do so again and again. We must be careful, however, to rebuke in a pleasant manner—not to embarrass our fellow, G‑d forbid.
Included in this commandment is the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against that individual.
Full text of this Mitzvah »
Rebuking
Positive Commandment 205
Translated by Berel Bell
The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress. If a person is preparing to transgress, each individual is commanded to admonish him and to prevent him [from transgressing], even if there has not been testimony which would be sufficient for him to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "You must admonish your neighbor."
Also included in this commandment is that we should complain to a person who has done wrong to us. We should not bear a grudge and consider him to be a sinner. Rather, we are commanded to verbally complain to him in order that nothing should remain in our heart [against him].
In the words of the Sifra, "What is the source of the law that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 "And not bear sin because of him."
Our Sages5 explained that this commandment is incumbent on every individual; even a person on a low level to someone on a higher level.6 Even if one is cursed or insulted he should not desist, nor stop admonishing unless he is struck physically, as explained by our Sages from the Oral Torah,7 "[One must reprimand] until one receives physical blows."
This mitzvah has conditions and laws which are explained in various places in the Talmud.
FOOTNOTES
1.
Lev. 19:17.
2.
The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.
I.e. to admonish him in the presence of other people, thereby causing him embarrassment See N303, below.
4.
Lev. 19:17.
5.
Bava Metzia 31a.
6.
Compare with Tanya, chapter 32.
7.
Arachin 16b.
Negative Commandment 303
Shaming
"And don't bear sin because of him"—Leviticus 19:17.
It is forbidden to shame or embarrass one another. We derive this from the verse: "You shall certainly rebuke your neighbor, and don't bear sin because of him." Even when we rebuke a fellow for a sin he has done, which itself is a Torah command, we must be careful not to embarrass the individual—lest we "bear sin because of him."
Full text of this Mitzvah »
Shaming
Negative Commandment 303
Translated by Berel Bell
The 303rd prohibition is that we are forbidden from embarrassing one another. This transgression is the one referred to as, "publicly humiliating one's fellowman."
The source of this commandment is G‑d's statement,1 "You must admonish your neighbor and not bear sin because of him."
In the words of the Sifra, "From where do we learn that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 'And not bear sin because of him.'"
The simple meaning of the verse, however, is to warn that you should not think of him
FOOTNOTES
1.
Lev.19:17.
2.
The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.
I.e. to admonish him in the presence of other people, thereby causing him embarrassment .
4.
-----------------------------------------------------------
Lev. 19:17.
• 1 Chapter: Arachim Vacharamim Arachim Vacharamim - Chapter 1 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
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• Arachim Vacharamim - Chapter 1
Halacha 1
Endowment valuations [arechim]1 are pledges included in the category of vows made to consecrate property,2 as [Leviticus] 27:2 states: "When a man will utter a vow, making an endowment evaluation concerning humans to God." Therefore [failure to fulfill them] makes one liable for the violation [of the prohibitions, Numbers 30:3:] "He shall not desecrate his word,"3 and [Deuteronomy 23:22]: "Do not delay in paying it,"4 and [the positive commandment, Numbers, loc. cit.]: "He shall act in accordance with all that he uttered with his mouth."5
Halacha 2
It is a positive commandment to render judgment concerning arechim as prescribed by the Torah.6 Whether one says: "I pledge my airech," "I pledge theairech of this person," or "I pledge the airech of so-and-so," he must pay theairech as prescribed according to the age of the person specified.7This is a fixed amount as dictated by the Torah, neither more, nor less.
Halacha 3
What is the airech [prescribed by the Torah]? If the person whose airech was donated was 30 days old or less,8 he has no airech. When one says: "I pledge the airech of this person," [and the person is 30 days old or less,] it is as if he said: "I pledge the airech of this utensil"9 and [the donor] is not liable at all.
If [the person whose airech was donated] was between 30 days old and a full five years,10 the airech of a male is five [silver] shekalim and of a female, three [silver] shekalim.11 From when one begins his or her sixth year until the completion of the twentieth year, the airech of a male is 20 [silver] shekalim and of a female, 10 [silver] shekalim. From when one begins his or her twenty-first year until the completion of the sixtieth year, the airech of a male is 50 [silver]shekalim and of a female, 30 [silver] shekalim..From when one begins his or her sixty-first year until the day of his or her death, [regardless of] the number of years [he or she lives,] theairech of a male is 15 [silver] shekalim and of a female, 10 [silver]shekalim..
Halacha 4
Halacha 5
There is no airech for a tumtum15 or an androgynus,16 for the Torah prescribed an airech only for a male whose status is definite or a female whose status is definite. Therefore if a tumtum or an androgynus says: "I pledge my airech," or another person pledges their airech, their statements are of no consequence.17
Halacha 6
An airech may be pledged for a gentile, but the pledge of a gentile is of no consequence.18 What is implied? When a gentile says: "I pledge my airech," or "I pledge the airech of this Jew," his words are of no consequence. When, [by contrast,] a Jew says: "I pledge the airech of this gentile" or "I pledge the airechof so-and-so, the gentile," he must pay according to the age of the gentile whose airech he pledged. Similarly, if one pledges the airech of a deaf-mute or an intellectually or emotionally unstable person,19 he is obligated to pay according to that person's age.
Halacha 7
Halacha 8
Whether a person pledges the airech of an attractive, healthy person or one who is ugly and infirm, he must give the fixed amount specified by the Torah according to the age of that person.22 [This applies] even if that person has leprous blotches, is blind, lacking a limb, or possesses any type of blemish.
Halacha 9
Pledges for a person's worth are not like arechim. What is implied? When a person says: "I am responsible for my worth," "I am responsible for that person's worth," or "I am responsible for the worth of so-and-so," he must pay the worth of that person as if he were a servant sold in the marketplace,23whether it be a dinar or a thousand dinar.24 [This applies] even if that person is a minor one day old, a tumtum, an androgynus25 or a gentile.26
Halacha 10
Halacha 11
When a gentile says: "I am responsible for my worth" or "I am responsible for the worth of so-and-so," he must pay according to his vow. [The money] is not, however, placed in the [abovementioned] chamber. For we do not accept pledges or vows from gentiles to make physical improvements in the Temple or in Jerusalem as [Ezra 4:3]: "It is not for you [together] with us to build [a house for our God]." And [Nechemiah] 2:20] states: "And you do not have a portion, a right, or a remembrance in Jerusalem."
Halacha 12
What should be done with [these gifts]? We should question the gentile regarding the intent he had when taking the vow. If he had the intent to give it according to the guidance of the Jewish people, the court may use it for anything they see fit29 except improvements to the Temple and Jerusalem. If he said: "I took the vow for the sake of Heaven," [his gift] should be entombed.30
Halacha 13
When a person is in his death throes,31 he has no airech,32nor has he any worth. Since most people in their death throes will die, he is considered as if he is [already] dead.33 Similarly, if a person was sentenced by a Jewish court to be executed because of a transgression that he committed34 and another person pledged his airech, he pledged his own airech, or he pledged his worth or another person pledged his worth, none of the above are liable for anything. For the person is considered as if he is already dead and a deceased person has no airech, nor any worth. With regard to this, [Leviticus 27:29] states: "Any condemned person who is condemned from mankind shall not be redeemed,"35i.e., there is no redemption for him and he is considered as if he is dead.
Halacha 14
If a person who is being led to his execution pledges the airech of other people, pledges their worth, or causes damage, he is obligated to pay. [The money owed] is collected from his estate.36
Halacha 15
Priests and Levites may pledge arechim and their airech may be pledged by others like other Israelites.37 When a minor reaches the age when his vows are of consequence,38 and pledges a person's airech or worth, he is obligated to pay,39 for his vows are of consequence, as we explained in Hilchot Nedarim.
Halacha 16
The arechim are fixed according to the age of the person who is the object of the pledge, not the age of the person making the pledge. What is implied? When a twenty year-old tells a sixty year-old, "I pledge your airech," he must give the airech of a sixty year-old. When a sixty year-old tells a twenty year-old, "I pledge your airech," he must give the airech of a twenty year-old. Similar laws apply in all analogous situations.
Halacha 17
Halacha 18
When a person says: "I am responsible for the airech of these individuals," he must pay the combined airech of them all, each one of them according to his years. If he42 was poor, he should give one airech paid by a poor man43 for them all together. If he was wealthy, he should give the airech paid by a wealthy man44 for each one of them.
Halacha 19
When a person says: "I pledge my airech" and then repeats: "I pledge myairech" - even if he makes this statement several times - he must pay an airechfor each pledge.45 If he says: "I pledge two of my arechim, he must pay twoarechim. This also applies if he pledges four, or even 1000, arechim, he must pay the number that he pledged.
Halacha 20
When one says: "I pledge an airech" without identifying the person whoseairech he is pledging, but mentions an airech without any more particulars, he is liable to pay the lowest of all arechim, i.e., three shekalim.46
Halacha 21
When a person says: "I pledge my airech," but dies before standing before [a court for] appraisal,47 his heirs are not liable to pay, as [implied by Leviticus 27:8]: "And he shall be made to stand before the priests and the priest will evaluate him."48 If he stood before [a court for] appraisal and then died, the heirs must pay.49
Halacha 22
If, however, he says: "I pledge my worth," even if he stands before [a court for] appraisal, but dies before they establish a fixed amount and the judges say how much he is worth, his heirs are not obligated to pay.50 If, however, they affixed his worth and then he died, his heirs must pay.
Halacha 23
What is the difference between arechim and pledges of worth? [The amount required to be paid] for arechim is fixed by the Torah, while [the amount required to be paid] for a pledge of worth is not fixed.51
Similarly, when a person says: "I pledge the airech of so-and-so and both the person who made the pledge and the one whose airech was pledged died after the latter stood before [a court for] appraisal, the heirs [of the person who made the pledge] are obligated to pay.52 If the person whose airech was pledged died before standing before [a court for] appraisal, even though the person who made the pledge is alive, he is not liable. [The rationale is that] a deceased person does not have an airech and a person whose airech must stand before [a court for] appraisal [before the commitment becomes binding]. [Similarly,] if one said: "I pledge the worth of so-and-so" and that person stood for an appraisal, but died before an evaluation of his worth was established,53 [the one who made the pledge] is not liable, for a deceased person has no worth.
| FOOTNOTES | |
| 1. |
The translation "endowment evaluation" is used because the source of the word airech means "evaluate." Nevertheless, the term is not appropriate, because these endowments do not involve an evaluation of the worth of the person (house or field), but instead, a standard figure. It refers to a donation given to the Temple treasury of one's own free will to be used for improvements within the Temple or the like.
|
| 2. |
See Hilchot Nedarim 1:2. The Rambam makes this statement to explain why he discusses these mitzvot in Sefer Hafla'ah (Kessef Mishneh). They are mentioned last, because unlike the other subjects discussed in this book, they concern donations to the Temple rather than prohibitions one takes upon oneself (Radbaz).
|
| 3. |
See Hilchot Nedarim 1:5 with regard to this prohibition.
|
| 4. |
The Rambam describes this prohibition as one of the 613 mitzvot of the Torah, but does not explain it in these halachot, but instead, in Hilchot Ma'aseh HaKorbanot (in the introduction to those halachot and in Chapter 14, Halachah 13).
|
| 5. |
See Hilchot Nedarim 1:4 with regard to this positive commandment.
|
| 6. |
See Leviticus, ch. 27. Sefer HaMitzvot (positive commandment 114) and Sefer HaChinuch(mitzvah 350) include this commandment among the 613 mitzvot of the Torah.
|
| 7. |
I.e., the age of the person mentioned. The age of the donor is not significant.
|
| 8. |
Until an infant reaches his thirty-first day, we are concerned that he will not survive. See alsoHilchot Bikkurim 11:17. Note, however, the contrast to Halachah 9.
|
| 9. |
For the Torah makes no mention of the construct of airachin with regard to utsensils.
|
| 10. |
I.e., he reached his sixth birthday.
|
| 11. |
A shekel is eight oz. of silver in contemporary measure.
|
| 12. |
With regard to the censuses taken in the desert, the person's age at the beginning of the year was important. In this context, by contrast, the reckoning is made for every person individually.
|
| 13. |
A coin widely used in the Second Temple era. It was somewhat larger than a shekel, weighing 384 barley corns of silver.
|
| 14. |
Hilchot Shekalim 1:2.
|
| 15. |
A person whose genital area is covered by flesh and thus it is impossible to determine his gender.
|
| 16. |
A person with both male and female genital organs. See Hilchot Nazirut 2:11 for a detailed description of such a person's halachic status. See also Hilchot Ishut 2:24.
|
| 17. |
If, however, a tumtum or androgynus pledges the airech of a man or a woman, the pledge is binding (Arachin 2a). If an operation is performed on a tumtum and it is revealed that he is a male or female, an airech may be given accordingly.
|
| 18. |
Arachin 5b derives this from Leviticus 27:2 which introduces this mitzvah with the phrase: "Speak to the children of Israel," thus excluding gentiles from pledging endowment evaluations. Nevertheless, the verse includes the word ish, "man," seemingly unnecessarily, indicating that a pledge can be made concerning a gentile. This is the opinion of Rabbi Meir. Rabbi Yehudah derives the opposite concepts from the same verse.
The Ra'avad objects to the Rambam's ruling, maintaining that the halachah follows Rabbi Yehudah. The Radbaz and the Kessef Mishneh support the Rambam's ruling, citing Ezra 4:3which states that the gentiles do not have a portion in building the Temple, the intent for which endowment evaluations are given. See also Halachah 11.
|
| 19. |
Who are not liable in the observance of the mitzvot themselves, because they are not in control of their intellectual faculties.
|
| 20. |
This applies even to a Canaanite servant, not only a Jewish servant (Arachin 2a).
|
| 21. |
For, otherwise, all of his financial resources are acquired by his master.
|
| 22. |
Note the contrast to the following halachah.
|
| 23. |
See Chapter 8, Halachah 2.
|
| 24. |
The person's age is of no consequence whatsoever.
|
| 25. |
An airech may not be pledged for these individuals (Halachot 3 and 5).
|
| 26. |
See Halachah 11.
|
| 27. |
See Chapter 5, Halachah 19.
|
| 28. |
The Rambam (and his sources) are borrowing the wording of II Kings 12:6.
|
| 29. |
I.e., for matters that are for the communal benefit (the Rambam's Commentary to the Mishnah,Arachin 1:2).
|
| 30. |
For it becomes consecrated and it is forbidden to benefit from it. See Hilchot Matanot Aniyim 8:8;Hilchot Meilah 5:15.
|
| 31. |
Who is taking his last breathes (the Rambam's Commentary to the Mishnah, Arachin 1:3, Rav Kappach's translation). Compare to Hilchot Gerushin 6:28.
|
| 32. |
Nor is an airech he takes binding (Arachin 6b). Note the contrast to the following halachah and note the gloss of the Radbaz.
|
| 33. |
Note, however, Hilchot Evel 4:5.
|
| 34. |
Since the Torah has condemned such a person to death, the matter is not dependent on the will of mortals. If, by contrast, one is condemned to death by a mortal king, these laws do not apply, because it is possible that the king will retract his decree (the Rambam's Commentary to the Mishnah, loc. cit.). Compare to Hilchot Gerushin 6:29.
|
| 35. |
Our translation follows the commentary of Rashi and others.
|
| 36. |
Even against the will of the heirs, for a binding obligation has been created on the estate. Just as an estate is liable for the loans taken by the testator when supported by a legal document, so too, it is liable for the obligations established by Torah Law (the Rambam' s Commentary to the Mishnah, Arachin 1:3).
|
| 37. |
In his Commentary to the Mishnah (Arachin 1:1), the Rambam explains that since these individuals are not liable for the redemption of the firstborn, one might think that they are not liable in this context as well. Hence, it is necessary to emphasize that they are.
|
| 38. |
As explained in Hilchot Nedarim 11:1-3, when a twelve year old boy and an eleven year old girl are aware of the significance of their vows, their vows are binding according to Scriptural Law. Below this age, their vows are not binding.
|
| 39. |
When he comes of age and has money of his own.
|
| 40. |
See Hilchot Nedarim 2:2. Since Leviticus 27:2 uses the term vow when speaking of these pledges, they are bound by the laws applying to other vows.
|
| 41. |
See Hilchot Nedarim 4:5,7.
|
| 42. |
The person making the pledge.
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| 43. |
See Chapter 3, Halachot 2-3, which states that the minimum amount of an airech is a sela. TheLechem Mishneh rules that a sela must be given for each individual whose airech he pledged.
|
| 44. |
I.e., the airech specified by the Torah.
|
| 45. |
For arechim are vows and one vow can take effect upon another (Radbaz).
|
| 46. |
We assume that his obligation was for the smallest amount possible.
|
| 47. |
See Chapter 8, Halachah 2.
|
| 48. |
I.e., the obligation takes effect only when he stands before the priest for appraisal (the Rambam' s Commentary to the Mishnah, Arachin 5:3). Since he did not do that, his heirs are under no obligation (Radbaz). The Ra'avad, however, differs with the Rambam and maintains that as soon as a person pledges an airech, he is liable for it and an obligation is created for his estate. Hence, he differs with the Rambam's ruling.
Apparently, the Rambam is saying that if a person pledges an airech, he must stand before a priest and state his age, so that the priest will establish his appraisal. The Merkevat HaMishnehnotes that the literal meaning of the verse is that if a person is too poor to pay the airech, the priests will evaluate how much he can pay.
|
| 49. |
For once an airech is established, a binding obligation is incurred and his estate is required to pay.
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| 50. |
Until an appraisal is established by the courts, the obligation is not defined. Hence, when he dies, all liability is removed from the estate because a deceased person has no worth (Arachin 20a).
|
| 51. |
According to early printings and authoritative manuscripts of the Mishneh Torah. This clause should be part of the previous halachah and the present halachah begins: "Similarly, when a person says: 'I pledge....'"
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| 52. |
This is a direct extension of the concepts stated in Halachah 21.
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| 53. |
As the Rambam emphasizes in his Commentary to the Mishnah (Arachin 5:2), there is a difference in this regard between the pledge of an airech and the pledge of a person's worth. When his airech is pledged, the person who made the pledge is liable as soon as he stands before the court for appraisal. Since the matter is dependent on his age alone, there is no need for an evaluation. When, by contrast, a person's worth is pledged, that worth must be evaluated and until the evaluation is completed, there is no obligation.
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• 3 Chapters: De'ot De'ot - Chapter Three, De'ot De'ot - Chapter Four, De'ot De'ot - Chapter Five • English Text | Hebrew Text | Audio: Listen | Download• De'ot - Chapter Three
• 3 Chapters: De'ot De'ot - Chapter Three, De'ot De'ot - Chapter Four, De'ot De'ot - Chapter Five • English Text | Hebrew Text |
Audio: Listen | Download• De'ot - Chapter Three
Halacha 1
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme." For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.
This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?
This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16).
Halacha 2
A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.
Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it it bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.
Halacha 3
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.
On this matter, our Sages have directed and said: "And all your deeds should be for the sake of Heaven." This is what Solomon declared in his wisdom: "Know Him in all your ways and He will straighten your paths" (Proverbs 3:6).
Commentary Halacha
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, - With these statements, the Rambam obviously refers to the mishnah from Avotwhich he quoted at the conclusion of the previous chapter. Having decried the traits mentioned there, he explains that his condemnation is directed against excessive materialism, but not against all involvement in worldly affairs.
I shall separate from them to a very great degree and move away from them to the opposite extreme." - I.e., asceticism
For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - In Shemoneh Perakim, Chapter 4, the Rambam makes a similar - but more lengthy - condemnation of asceticism. There he also mentions other ascetic practices - refraining from sleep and seeking solitude in the mountains and deserts.
just as the pagan priests do. - This translation follows the published texts of the Mishneh Torah which state: kohanei haovdei kochavim. However, many manuscripts and early printed editions state kohanei Edom- "Roman priests," which would seem to indicate that the Rambam had hermitlike Catholic monastic orders in mind.
This, too, is a bad path and it is forbidden to walk upon it. - InShemoneh Perakim (ibid.), the Rambam explains that, at certain times, many of the pious adopted ascetic practices as a safeguard against excessive involvement in materialism. However, they never regarded such practices as a goal in their own right. Others observed their behavior and mistook asceticism for an end rather than a means to achieve the middle path.
From the Rambam's statements in Shemoneh Perakim, it would appear that there are two drawbacks to asceticism:
a) It might lead a person to poor health, illness, and a lack of strength which would prevent him from serving God as the Rambam states in Halachah 3.
b) A person might err and feel that he has fulfilled his obligation to serve God through these ascetic practices. As a result, he may never feel the need to dedicate himself to the service of God as He prescribed in the Torah.
a) It might lead a person to poor health, illness, and a lack of strength which would prevent him from serving God as the Rambam states in Halachah 3.
b) A person might err and feel that he has fulfilled his obligation to serve God through these ascetic practices. As a result, he may never feel the need to dedicate himself to the service of God as He prescribed in the Torah.
There is a third disadvantage that is stressed heavily by the teachings of Kabbalah and Chassidut and may be hinted at by the Rambam's statements in the following halachot.
The Zohar (Vol. II, p. 42b) states that God created the world "in order to let Himself be known." Similarly, Tanya (Chapter 33) explains that God created the world because He desired to have a dwelling place in the lower worlds. Thus, a person who tends to otherworldliness and asceticism, defeats God's purpose in creation.
Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." - A nazarite is forbidden to become impure through any contact with a dead body for the extent of his nazarite vow. If he contracts such impurity, he is required to bring a special sin offering. See Numbers, Chapter 6, Hilchot Nezirut, Chapters 6-8.
Our sages declared: - Ta'anit 11a. [Interestingly, the author of this statement, Rabbi Eliezer HaKfar, is also the author of the statement (Avot,ibid.) that "envy, desire, and the pursuit of honor, drive a person from the world."]
If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths - One should not conclude that the Rambam completely disapproves of vows and oaths. At the conclusion of Hilchot Nedarim (13:23), the Rambam states: "Whoever takes a vow in order to stabilize his temperaments and correct his deeds, is zealous and praiseworthy."
In Hilchot Nedarim, he gives examples of people who were excessively inclined to a particular quality who take vows to correct their faults (in a manner reminiscent of his advice in the beginning of Chapter 2 of these halachot). Rather, what the Rambam criticizes in our halachah is abstention for the sake of abstention.
[of abstention]. - Note the Jerusalem Talmud, Kiddushin 4:12:
Rav Chizkiyah the priest said in the name of Rav: "A person will ultimately be called to judgment for everything which his eye saw and which he did not taste."
Rav Lazar was concerned because of this teaching. He saved his pennies and would [purchase] and eat from every fruit once a year.
Rav Lazar was concerned because of this teaching. He saved his pennies and would [purchase] and eat from every fruit once a year.
Thus, our Sages stated: - The Jerusalem Talmud, Nedarim 9:1
Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself? - InShemoneh Perakim (ibid.), the Rambam prefaces this statement with the following comment: "Our Sages have made statements about this subject which are more marvelous than any others that I have ever seen."
This general statement also refers to those who fast constantly. - InShemoneh Perakim, the Rambam also criticizes excessive fasting. He quotes the prophet, Zechariah, who questions the motives of the Jews' fasts (7:5): "Was it for Me that you fasted?" and exhorts them to "Practice true justice, and show kindness and mercy every man to his brother" as the proper service of God. To underscore this point, he concludes with the prophecy (ibid. 8:19) that even the public fasts will ultimately be transformed into festivals and days of rejoicing.
They are not following a good path, [for] our Sages - Ta'anit 11a
have forbidden a man to mortify himself by fasting. - The phrase "to mortify himself" is significant here. The Rambam (Hilchot Ta'anit 1:4; 1:9) himself mentions that the Sages commanded both the community and the individual to fast in times of distress.
The Rambam's statements have been questioned by the Rashba (Responsa 431 and 688) and by the Lechem Mishneh based on Nedarim10a. However, the commentaries note that Shmuel, the author of the statement in Ta'anit, also states (Bava Kama 91a) that one may fast. Here, the Rambam's statements are directed against self- mortification and asceticism and not against fasting per se.
Nevertheless, it must be noted that in Hilchot Teshuvah, when the Rambam describes "the paths of Teshuvah" (3:4), he makes no mention of fasting.
Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16) - The midrashic works have not interpreted this verse in the manner suggested here. However, we find other Spanish Jewish Sages who followed this interpretation. See Duties of the Heart 3:25, Ibn Ezra in his commentary to Ecclesiastes.
Note that this verse uses the two terms - the righteous (tzadik and the wise (chacham) - which the Rambam has used to designate the man with a ideal traits.
The placement of this halachah raises questions. One might have expected it to appear in the previous chapter which deals with other excesses and deviations from the middle path. However, it is possible to explain that, in its present position, it serves as a preface to the following halachot which explain how our service of God and connection to Him can be established within the context of our material reality. Thus, when viewed as a totality, this chapter emphasizes how Judaism desires that religious fulfillment be found within the context of our day to day life, rather than in otherworldly "spiritual" activities.
Commentary Halacha
A person should direct his heart and the totality of his behavior to one goal, - In Shemoneh Perakim, Chapter 5, the Rambam addresses himself to many of the concepts mentioned in this and the following halachah. He begins that chapter with the declaration:
A person must control all the powers of his soul with [his] intellect... and concentrate on a single goal at all times: To comprehend God, blessed be He, to the extent that man can know Him.
All of his activities: what he does, the way he rests, and what he says should lead to this goal.
All of his activities: what he does, the way he rests, and what he says should lead to this goal.
becoming aware of God, blessed be He. - Literally, the term means "The Name," but obviously, it refers to the Master of The Name.
The [way] he rests, rises, and speaks should all be directed to this end. - In the previous Halachah, the Rambam condemned asceticism and otherworldliness. In this Halachah, he stresses the desired intent of our worldly involvement, to know God.
In Chapter 1, Halachah 6, the Rambam introduced a religious component into the development of an ethical personalty, pointing out that we must "imitate" God's qualities. In this halachah, he adds a further point. All of man's actions are to be taken in an atmosphere of God-awareness.
The concept of knowing God recalls the opening Halachah of the Mishneh Torah:
The fundamental [principle] upon which all fundamental [principles are based] and the pillar of the wisdoms is to know that there is a Primary Being.
In both halachot, the Rambam emphasizes how the knowledge of God is not an abstract, intellectual past-time, but rather an all- encompassing commitment, embracing every aspect of our experience. Torah living does not confine God to the synagogue or the house of study, but provides us with a means to relate to Him within every dimension of our lives (Al HaTeshuvah).
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. - i.e., he should not view the acquisition of money as an end in its own right.
Rather, he should do these things, - as a means...
so that he will be able to obtain that which the body needs - food, drink, a home and a wife. - However, as the Rambam continues in the following Halachah, the maintenance of physical well-being is also not an end in its own right. Rather, it is also only a means for the service of God.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure - In Shemoneh Perakim (ibid.), the Rambam also uses the expression "solely for pleasure," indicating that the Rambam does not advocate a life without physical pleasure. (Note also the passage from the Rambam's commentary on the Mishnah, Sanhedrin 7:4, quoted below.)
There is nothing wrong with enjoying food, for example, as long as one does so within the framework of maintaining health. Indeed, in Shemoneh Perakim, the Rambam emphasizes how one may use pleasure to encourage himself to perform the acts necessary to maintain his health.
to the point where he will eat and drink only that which is sweet to the palate and have intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb. -The Rambam has just laid down the principle that all of man's actions are to be carried out in a framework of awareness of God. Yet, to exemplify this principle, he speaks not of awareness of God, but of avoiding indulgence and maintaining one's health. The Rambam introduces the maintenance of health as an immediate - and intermediary - goal which will provide us with a program of concrete action.
Therefore, he should not eat all that the palate desires like a dog or a donkey. - In Shemoneh Perakim (ibid.), the Rambam states: "In such an activity, a person is just like an animal. It is not an action man undertakes because he is a man, but rather, one that he undertakes because he is an animal."
Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. - The Rambam gives a full list of proper eating habits in the following chapter. Here, he cites only selected examples:
For example: a person with a warm constitution should not eat meat or honey, nor drink wine - as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it is bitter, - this is given as a remedy for a warm liver constitution (Maimonides' Medical Aphorisms).
for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy - See Chapter 4, Halachah 19, for a discussion of this matter.
and to preserve the [human] race. - The Ra'avad mentions a third reason for intercourse - granting one's wife her conjugal rights The Rambam does not mention that issue here because, in these chapters he focuses on those behaviors in which a person engages voluntarily as an expression of his personal desires. He discusses a man's conjugal obligations later in the Mishneh Torah, in Hilchot Ishut, Chapter 14 (Kessef Mishneh).
Therefore, he should not engage in intercourse whenever he feels desire, - See also Chapter 5, Halachah 4, which discusses the frequency of intimate relations.
but when he knows that he requires a seminal emission for medical reasons, or in order to preserve the [human] race. - In his commentary to the mishnah, Sanhedrin 7:4, the Rambam writes:
The intent of intimate relations is the preservation of the species and not only pleasure. The aspect of pleasure was only introduced in order to arouse the creations toward that ultimate goal...
The proof of this is that desire and pleasure cease after ejaculation for this was the entire goal for which our instincts were aroused. If the goal were pleasure, satisfaction would continue as long as man desired.
The proof of this is that desire and pleasure cease after ejaculation for this was the entire goal for which our instincts were aroused. If the goal were pleasure, satisfaction would continue as long as man desired.
Commentary Halacha
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy - The Rambam puts the maintenance of health mentioned in the previous halachah into proper perspective. It is not to be pursued as a goal in its own right. Rather, it should be appreciated as merely a means to enable one to reach an awareness of God. The Rambam develops this idea at length in Shemoneh Perakim Chapter 5. There, he states:
A person should have the intention while eating, drinking, having intercourse, sleeping, awakening, moving, and resting, [that he does so] for the purpose of his physical health alone.
His intention in [seeking] physical health should be to prepare for the soul healthy and sound vessels to acquire wisdom and intellectual and emotional advantages until he reaches the goal of [knowing God].
His intention in [seeking] physical health should be to prepare for the soul healthy and sound vessels to acquire wisdom and intellectual and emotional advantages until he reaches the goal of [knowing God].
and that he have children who will do his work and toil for him.- i.e., though procreation is a valid reason for intimate relations, one's intent in procreation should not be selfish.
Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. - The Rambam also elaborates on the interrelation between the attainment of physical health and spiritual achievement in the Guide to the Perplexed, Vol. III, Chapter 27.
Heath is necessary as part of one's process of striving to know God...
For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. - The Maggid of Mezeritch would say: "A small hole in the body creates a large hole in the soul."
[Similarly,] one should intend to have a son [with the hope that perhaps he will be a wise and great man in Israel. - This is the desired goal in procreation - to perpetuate the nation, not only physically, but also spiritually.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God. - In Shemoneh Perakim (ibid.), the Rambam associates such behavior with Deuteronomy 6:5: "Love God, your Lord, with all your heart, with all your soul, and with all your might." The course of action described enables us to dedicate every aspect of our being toward the love of God as prescribed by this verse.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He. - Perhaps, the Rambam uses this name for God to convey the concept that just as God's presence pervades all existence, our service of Him must encompass all aspects of our lives.
On this matter, our Sages - Avot 2:15
have directed and said: "And all your deeds should be for the sake of Heaven." - In Shemoneh Perakim (ibid.), the Rambam elaborates upon this statement as follows:
Our Sages included this entire concept in the most succinct expression possible... When one meditates on this concise statement, one wonders how they could describe in its entirety an idea so awesome that many books were written about it without encompassing it totally. Without a doubt, [the statement] was made with Divine inspiration.
The commentaries note that Beitzah 16a stated concerning Hillel: "All of his deeds were for the sake of Heaven," and associates that with the following narrative in VaYikra Rabbah 34:3.
Hillel bid his students farewell. They asked him where he was going He told them that he was going to perform a mitzvah. They discovered that he was going to the bathhouse and asked him to explain his previous statements. He told them: Since the human body is created in the image of God, it is a mitzvah to wash oneself.
This is what Solomon declared in his wisdom: "Know Him in all your ways - Avot D'Rabbi Natan 17:7 also associates the above statement with this Biblical quote. Berachot 63b describes this verse as: "A small passage upon which all the fundamentals of Torah depend." Note also the Rambam's comments in Shemoneh Perakim, ibid.
Likkutei Sichot, Vol. III, notes that the rules of Torah scholarship would have called for the quotation of the Biblical verse before the quote from our Sages. However, the Rambam chooses this sequence because it reflects a progression in the service of God.
"All of your deeds should be for the Sake of Heaven" implies that the deeds are not themselves holy, merely that they are directed toward a Godly intent. "Know Him in all your ways" implies that a bond with God can be established within the context of our physical activity itself.
and He will straighten your paths" (Proverbs 3:6). - In Iggerot HaKodesh, the Ramban interprets the state described in this clause as a natural product of the elevated rung of service mentioned in the previous clause. When a person develops an all encompassing bond with God, Divine light will illuminate all his paths.
De'ot - Chapter Four
Halacha 1
Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.
They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately.
Halacha 2
One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction.
One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested.
One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature.
Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.
Halacha 3
One should always eat while seated or reclining on his left side. He should not walk about, ride, exert himself, subject his body to startling influence, nor take a stroll until the food has been digested in his intestines. Anyone who takes a stroll or exerts himself after eating brings serious and harmful illnesses upon himself.
Halacha 4
Together, day and night make up [a period of] twenty four hours. It is sufficient for a man to sleep a third of this period; i.e., eight hours. These should be towards the end of the night, so that there be eight hours from the beginning of his sleep until sunrise. Thus, he should rise from his bed before sunrise.
Halacha 5
One should not sleep face down or on his back, but on his side - on his left side at the beginning of the night and on the right side at the end of the night. He should not retire shortly after eating, but should wait some three or four hours.
One should not sleep during the day.
Halacha 6
Laxative foods such as grapes, figs, mulberries, pears, melons, certain types of cucumbers and certain types of zucchini should be eaten first, before the meal. One should not eat them together with his main meal. Rather, he should wait until they have descended from the upper stomach and [then] eat his meal.
Foods which are constipating, such as pomegranates, quinces, apples, and crustumenian pears should be eaten immediately after the meal and not in quantity.
Halacha 7
A person who desires to eat poultry and meat in one sitting, should eat the poultry first. Similarly, if he desires to eat both eggs and poultry, he should eat the eggs first. If [he desires to eat] both meat of large cattle and that of small cattle, he should eat the meat of small cattle first; [i.e.,] he should always eat the lighter fare first and the heavier fare afterwards.
Halacha 8
In the summer, one should eat unseasoned foods without many spices and use vinegar. In the rainy season, one should eat seasoned foods, use many spices, and eat some mustard and chiltit.
One should follow these principles in regard to cold climates and hot climates, [choosing the food] appropriate to each and every one of them.
Halacha 9
There are foods which are extremely harmful and it is proper that one should never eat them, for example: large fish that are aged and salted, cheese which is aged and salted, truffles and mushrooms, meat which is aged and salted, wine from the press, cooked food which has been left over until it produces an odor, and any food with a bad smell or a very bitter taste. These are like poison to the body.
There are [other] foods which are harmful, but their harmful effects do not compare to those first [mentioned]. Therefore, a person ought to eat them only sparingly and after intervals of many days. He should not eat them regularly as his main fare or constantly as a sidedish with his food.
[They are] large fish, cheese and milk which has been left over for more than twenty-four hours after the milking, the meat of large oxen or he-goats, horse-beans, lentils, chickpeas, barley bread, matzot, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful foods. It is fitting that he should eat them very sparingly and only in the rainy season, abstaining entirely in the summer. [Of these], horse-beans and lentils alone, should not be eaten either in the summer or winter. Squash may be eaten in the summer season.
Halacha 10
There are foods which are harmful, but less so than these. They are water fowl, young pigeons, dates, bread roasted in oil or kneaded in oil, flour which has been sifted so well that no bran is left, fish brine and pickled fish oil. They ought not to be eaten in quantity.
A man who is wise, overcomes his desires, is not drawn by his appetites and eats nothing of the aforementioned unless he needs them for a medical reason, is [indeed] heroic.
Halacha 11
One should always avoid fruits. He should not eat of them in quantity even [when] dried and, it goes without saying [when they are] fresh. When they are not sufficiently ripe, they are like swords to the body. Carobs, too, are always harmful.
All pickled fruits are harmful and should be eaten only sparingly in summer weather and in hot climates. Figs, grapes and almonds are always beneficial, both fresh and dried. One may eat of them as much as he requires. However, he should not eat them constantly even though they are the most beneficial of fruits.
Halacha 12
Honey and wine are harmful to the young and wholesome for the old. Certainly, this applies in the rainy season. In summer, one should eat two-thirds of what he eats in the winter.
Halacha 13
A person should always try to have loose movements throughout his life, tending slightly towards diarrhea. This is a cardinal principle in medicine: Whenever one suffers from constipation or has difficulty moving his bowels, serious diseases will beset him.
How can he induce loose movements if he has mild constipation? If he is a young man, each morning, he should eat well-cooked halimi which have been seasoned in olive-oil, pickled fish oil, and salt without bread daily; or drink the boiled water of [cooked] spinach or cabbage, [seasoned] with olive oil, pickled fish oil and salt.
If he is an old man, he should drink honey diluted with hot water, in the morning, wait approximately four hours and then eat his meal.
He should do this for one day, or three, or four, if necessary, until he has loose bowels.
Halacha 14
They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods.
Halacha 15
[Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away.
Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods.
This was implied by Solomon in his wisdom: "Whoever guards his mouth and his tongue, guards his soul from distress" (Proverbs 21:23); i.e., "guards his mouth" from eating harmful food or eating his fill and "his tongue" from speaking [about things] other than his needs.
Halacha 16
The [proper] manner of bathing is that a person should go to the baths once every seven days. He should not enter [the bath soon after mealtime; nor when he is hungry, but when his food has begun to be digested.
He should bathe the entire body in hot - but not scalding water - and his head, only, in scalding water. Then, he should bathe his body in tepid water, followed by bathings in successively cooler water, until he has bathed in cold water. [However,] he should not use tepid or cold water for his head, nor should he bathe in cold water in the winter.
He should not bathe until after he is in a sweat and his whole body has been massaged. He should not linger in the bath. Rather, as soon as he is in a sweat and been massaged, he should rinse off and leave.
He should examine himself to see if he needs to move his bowels before entering the bath and after leaving it. Similarly, he should always examine himself before and after eating, before and after sexual intercourse, before and after exertion and exercise, before and after sleeping, all in all, on ten [different occasions].
Halacha 17
When one leaves the bath, he should dress and cover his head in the outer room [of the bathhouse], so that he not catch a chill. He should take this precaution even in the summer.
After leaving [the baths], he should wait until he regains his composure, and the warmth [from bathing] has receded, and then eat.
A nap before eating, after the bath, is very beneficial. One should not drink cold water on leaving the baths and it goes without saying, that he should not drink while bathing. If he should be thirsty upon leaving the bath and cannot refrain, he should mix the water with wine or honey, and drink.
It is beneficial for one to rub himself with oil at the baths, during the winter, after he has rinsed off.
Halacha 18
One should not accustom himself to constant bloodletting. He should not be bled unless there is an extreme necessity. He should not be bled in the summer or winter, but slightly in Nisan and slightly in Tishrei.
After the age of fifty, he should not be bled at all. He should not be bled and go to the baths on the same day, or leave on a journey after being bled; nor should he be bled on the day on which he returns from a trip.
He should eat less than usual on the day of a bloodletting. He should rest on that day, not exert himself, nor exercise, nor stroll.
Halacha 19
Semen is the strength of the body, its life [force], and the light of the eyes; the greater the emission [of sperm], [the greater] the damage to the body, to its strength and the greater the loss to one's life [span]. This was implied by Solomon in his wisdom: "Do not give your strength to women" (Proverbs 31:3).
Whoever is steeped in sexual relations, old age springs upon him [before its time], his strength is depleted, his eyes become dim, a foul odor emanates from his mouth and his armpits, the hair of his head, his eyebrows, and eyelashes fall out, the hair of his beard, armpits, and legs grows in abundance, his teeth fall out and he suffers many pains beyond these. The wise of the doctors have said: One of a thousand dies from other illnesses and a thousand from excessive intercourse.
Therefore, a person must take care in this matter if he wishes to live in good [health]. He should not engage in intercourse except when the body is healthy and particularly strong, when he has many involuntary erections, the erection is still present even when he makes an effort to think of something else, he finds a heaviness from the loins and below, the tendons of the testicles seem to be stretched, and his flesh is warm. Such a person needs to engage in intercourse and it is medically advisable.
He should not engage in intercourse on a full or empty stomach, but after the food has been digested. He should examine himself to see if he needs to move his bowels before and after intercourse. He should not engage in intercourse while standing or sitting, nor in the bathhouse, nor on a day on which he goes to the bathhouse, nor on a day on which he lets blood, nor on the day he departs on a journey or arrives from a journey, nor [on the day] before or afterwards.
Halacha 20
Whoever conducts himself in the ways which we have drawn up, I will guarantee that he will not become ill throughout his life, until he reaches advanced age and dies. He will not need a doctor. His body will remain intact and healthy throughout his life.
One may rely on this guarantee] unless [his body] was impaired from the birth, he was accustomed to one of the harmful habits from birth, or should there be a plague or a drought in the world.
Halacha 21
All of these beneficial habits which we have stated apply only to a healthy man. In contrast, a sick person, or one who has a single organ which is not healthy, or one who has followed a harmful way of life for many years, each of these must choose different patterns of behavior in accordance with his [particular] illness as it is explained in the medical literature.
Any change from the conduct which one normally follows is the beginning of sickness.
Halacha 22
Where there is no doctor available, neither the healthy nor the sick man should budge from all the directions given in this chapter for each of them ultimately brings to a beneficial result.
Halacha 23
A Torah Sage is not permitted to live in a community which does not have the following: a doctor, a bloodletter, a bathhouse, a latrine, an available source of water such as a river or a spring, a synagogue, a teacher of children, a scribe, a charity supervisor, a rabbinical court empowered to impose corporal punishment and jail sentences.
De'ot - Chapter Five
Halacha 1
Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.
What is implied? A Torah Sage should not be a glutton. Rather, he should eat food which will keep his body healthy, without overeating. He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." Our Sages explain: These are the people who eat and drink and make all their days like feast days. They say, "Eat and drink, for tomorrow, we will die."
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8).
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25).
Halacha 2
When the wise man eats the little which is fitting for him, he should eat it only in his own home, at his table. He should not eat in a store or in the marketplace, unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, nor at those tables that are "filled with vomit and excrement." He should not eat frequently in other places, even in the company of wise men, nor should he eat where there is a large gathering.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, e.g., a betrothal or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar.
The righteous and the pious of old never partook of a meal that was not their own.
Halacha 3
When a wise man drinks wine, he drinks only enough to soften the food in his stomach.
Whoever becomes drunk is a sinner, is shameful, and will lose his wisdom. If he becomes drunk before the common people, he desecrates God's Name.
It is forbidden to drink even a small quantity of wine in the afternoon hours, unless it is taken together with food. Drink that is taken together with food is not intoxicating. Only wine that is taken after the meal is to be avoided.
Halacha 4
Although a man's wife is permitted to him at all times, it is fitting that a wise man behave with holiness. He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina.
When he speaks with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested.
He should not be excessively lightheaded, nor should he talk obscene nonsense even in intimate conversation with his wife. Behold, the prophet has stated (Amos 4:13): "And He repeats to a man what he has spoken." [On this verse,] our Sages commented: A person will have to account for even the light conversation that he has with his wife.
[At the time of relations,] they should not be drunk, nor lackadaisical, nor tense - [neither both of them,] or [even] one of them. She should not be asleep, nor should the man take her by force, against her will. Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, so that she be relaxed. He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately.
Halacha 5
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, if he has children, they will be handsome and modest, worthy of wisdom and piety.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness, will have children like those people.
Halacha 6
Torah Sages conduct themselves with exceptional modesty. They do not demean themselves and do not bare their heads or their bodies.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. He should not wipe himself clean with the right hand. He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. If he [must] relieve himself behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. If he [must] relieve himself in an open area, he should be far enough off so that no one can see him baring himself.
One should not speak while relieving himself, even if there is great need. Just as he conducts himself with modesty while in the latrine by day, he should [also] do so at night.
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off.
Halacha 7
A Torah Sage should not shout or shriek while speaking, like the cattle and wild beasts, nor should he raise his voice overly much. Instead, he should speak gently to all people. [In addition to] speaking gently, he should take care not to stand at a distance, lest [his speech] appear like the speech of the haughty.
He should greet all men [before they greet him], so that they be pleased with him. He should judge every one in a good light, speak favorably of his fellow man, [never mentioning] anything that is shameful to him, love peace and pursue it.
If he sees that his words will be effective, and will be given attention, he should speak; if not, he should keep silent. What is implied? He should not try to placate a man in the moment of his anger. He should not question a man about his vow at the time he is making his vow, [but wait] until he is tranquil of mind and calm. He should not comfort a man while his dead is lying before him because [the bereaved] is unsettled until he has buried [his dead]. The same applies in other similar cases. He should not look at his fellow man at the moment of his humiliation, but turn his attention away.
He should not distort facts, exaggerate a situation, or minimize it, except in the interests of peace and the like.
The guiding rule is that he should speak only words of wisdom or in connection with acts of kindness and the like. He should not speak to a woman in the marketplace, even if she be his wife, or his sister, or his daughter.
Halacha 8
A Torah Sage should not walk erect, with his head held high, as [Isaiah 3:16] states: "And they walked with necks outstretched and flashing eyes." He should not walk with a [short-stepped,] toe-to-heel, stately [gait] like [that of] women and the proud, as [Isaiah, ibid.] states: "walking and mincing as they go, tinkling with their feet."
Nor should he run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downward as he [does when he] stands during prayer. He should walk in the market-place like a person preoccupied with his business affairs.
From a man's carriage, too, one can recognize whether he is wise and a thoughtful person or mindless and a fool. Thus, Solomon said in his wisdom (Ecclesiastes 10:3): "On the road, too, when the fool walks, his mind is empty and he proclaims to all that he is a fool" - he informs everyone about himself, that he is a fool.
Halacha 9
A Torah Sage's clothing should be attractive and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment.
He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but attractive garments of the middle range.
His flesh should not be visible under his clothing as [is the case when one wears] the exceptionally sheer linen garments produced in Egypt. His clothes should not drag on the ground like the dress of the haughty, but [should extend] to the heel and his sleeves [should extend] to his fingers.
He should not let his cloak hang down, for that creates an impression of haughtiness, except on the Sabbath if he has no change [of cloak].
In the summer, he should not wear shoes that have often been mended and have many patches. He may do so in the rainy season, if he is poor.
He should not go out in the marketplace perfumed, or with perfumed clothes, nor should he put perfume on his hair. However, he is permitted to rub perfume on his body if he does so in order to remove filth. Similarly, he should not go out alone at night, unless he has a set time to go out for his studies. All of these [restrictions are instituted] because of [possible] suspicion [of immorality].
Halacha 10
A Torah Sage manages his financial affairs judiciously. He eats, drinks, and provides for his household in accordance with his funds and [degree of] success without overtaxing himself.
The Sages have directed [us] regarding the ways of the world: A person should eat meat only with appetite as [Deuteronomy 12:20] states: "If your soul should crave to eat meat..." It is sufficient for the healthy to eat meat [once weekly,] from Sabbath eve to Sabbath eve. If he is wealthy enough to eat meat every day, he may.
The Sages have [also] directed us, saying: One should always eat less than befits his income, dress as befits [his income], and provide for his wife and children beyond what befits [his income].
Halacha 11
The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."
Halacha 12
One is forbidden to renounce ownership of, or consecrate, all of his possessions and [thereby,] become a burden to society.
He should not sell a field and buy a house, [sell] a house and buy chattels, or use money [acquired] by [selling] his house for trade. Conversely, he should sell chattels to buy a field. The rule is that he should aim to improve his [financial position] and to exchange the impermanent for the permanent.
His intention should not be to enjoy slight momentary pleasure, or to enjoy some slight pleasure [for which he] incurs a great loss.
Halacha 13
A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts.
He does not encroach upon another's occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: "And He said to me, 'You are My servant, Israel, through whom I will be glorified.'”
Commentary Halacha
Just as the wise man - This term provides the key to this chapter. Throughout the chapter, the Rambam uses the term talmid chacham(Torah Sage). However, he begins the chapter by using the term, chacham(wise man), to refer to his statements in Chapter 1, Halachot 4-5, which describe a wise man as one who constantly evaluates his behavior and follows the desired middle path.
is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - Sefer HaMitzvot (positive mitzvah 8) describes the mitzvah of resembling God as seeking "to emulate Him - His good deeds and the honorable attributes with which He was described."
As mentioned in the commentary to the first chapter, in Hilchot De'ot, the Rambam puts a far greater stress on a person's emulation of God's "attributes" and less to the emulation of His deeds. Therefore, the first three chapters emphasize the importance of personality development and the methods with which we can refine our character traits. This chapter concludes the treatment of the mitzvah to emulate God and focuses on the "good deeds" that reflect the process of inner refinement described above.
In Chapter 3, the Rambam postulates that we must set two goals for our behavior:
a) an immediate and intermediary goal, the maintenance of physical health;
b) the ultimate goal, the knowledge and service of God.
a) an immediate and intermediary goal, the maintenance of physical health;
b) the ultimate goal, the knowledge and service of God.
In Chapter 4, he outlines a regimen of behavior that allows man to reach the first goal. In this chapter, he concentrates on the second and more complete purpose.
in his eating, - The commentaries have suggested the Sifre, Zot HaBrachah and Derech Eretz Zuta, Chapters 5 and 7 as sources for the Rambam's statements. However, neither of those sources is quoted verbatim. Rather, they serve as models which the Rambam uses as the basis for his own composition.
The Rambam elaborates on each of the particulars listed here in the following halachot. In regard to eating, see the second part of this halachah and Halachah 2.
drinking, - This refers to drinking wine. See Halachah 3.
intimate relations, - See Halachot 4-5.
in relieving himself, - See Halachah 6.
in his speech, - See Halachah 7.
manner of walking - See Halachah 8.
and dress, - See Halachah 9.
in the management of his finances, - See Halachah 10-12.
and in his business dealings.- See Halachot 13.
All of these actions should be becoming and befitting.
What is implied? A Torah Sage - Though the Rambam begins the chapter with the use of the term chacham (wise man), when he starts to speak of details, he employs the term talmid chacham (Torah Sage). Perhaps this implies that the peaks of character development epitomized by the chacham can only be achieved when one develops his wisdom in Torah study.
should not be a glutton. Rather, he should eat food which will keep his body healthy, - as described in the previous chapter. Furthermore, even when eating these foods, he should not overindulge.
without overeating. - In the previous chapter, Halachah 15, the Rambam warned against overeating from a health perspective. Now, he treats it as an ethical inadequacy and a departure from the desired middle path. See also Chapter 1, Halachah 4, Chapter 3, Halachah 2.
He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. - The Rambam underlines the negative aspects of the tendency to overindulge and gorge oneself on food by using an extreme example. See also the Guide to the Perplexed, Vol. III, Chapter 8, where he compares people who pursue gluttony to a slave who revels in dung.
They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." - We have translated the verse in keeping with the interpretation of our Sages quoted below. However, in its original context, the verse refers to those who bring the festival offerings without proper intent.
Our Sages - Shabbat 151b
explain: These are the people who eat and drink and make all their days like feast days. - Though it is a mitzvah to celebrate the Sabbaths and festivals with feasts, here we are referring to those who feast:
a) self-indulgently and without a commitment to fulfill God's will; and
b) constantly and not only on select occasions.
a) self-indulgently and without a commitment to fulfill God's will; and
b) constantly and not only on select occasions.
They say, "Eat and drink for tomorrow, we will die." This statement is found in Isaiah 22:13. However, the Rambam is not quoting the verse as a support, he is merely borrowing the expression to exemplify an existential search for pleasure.
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8). - The final word of the verse, makom, can also refer to God and thus, implies that God's presence is also lacking. Eating for the sake of indulgence is the direct opposite of the approach of "Knowing God in all your ways" described previously.
Avot 3:3 also quotes this verse and the Rambam alludes to that mishnah in the following halachah.
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. - As a source for eating two dishes, the commentaries have suggested Derech Eretz Rabbah, Chapter 7:
It happened that Rabbi Akiva served a meal to his students. [The servants] brought two dishes before them... they ate and were satisfied.
As a source for eating one dish, they point to (Sanhedrin 94b):
"And may the name of the righteous be blessed (Proverbs 3:33)" - this refers to Hezekiah, king of Judah, who ate [only] a litra of greens for a meal.
These sources notwithstanding, it appears that the Rambam is merely stating that a Sage should confine himself to simple and modest fare; he may not have had a specific source in mind.
This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25). - Note the Rambam's use of this verse in Chapter 1, Halachah 4.
Commentary Halacha
When the wise man eats the little, which is fitting for him, he should eat it only in his own home at his table, - The previous halachah discussed the quantity of food and the attitude with which it was to be eaten. The present halachah concerns itself with the place and the company in which the wise should eat. It revolves around the principle that a person should be modest while eating and refrain from doing so in public. (See the Guide to the Perplexed, ibid.)
[He should not eat] in a store - Kol Ya'akov notes that this store may even be one specifically designated for eating, e.g., a restaurant, coffee-shop, or the like. Indeed, we find the Hebrew, chanut, used to refer to a place of eating in Bava Metzia 83b.
or in the marketplace, - Though the Jerusalem Talmud, Ma'aserot 3:2 mentions this prohibition in reference to a Torah Sage, the Babylonian Talmud, Kiddushin 40b condemns even a common person for such behavior, stating: "Whoever eats in the marketplace is like a dog." The passage in Kiddushin continues to explain that such a person is unacceptable as a witness and the Rambam quotes that law (Hilchot Edut11:5).
The commentaries have attempted to resolve this difficulty in different ways: For example Tosafot, Kiddushin (ibid.) explains that a common person is condemned only if he eats a full meal in the market place, while a wise man should not eat anything at all in public. The Kessef Mishneh(Hilchot Edut) differentiates between eating in a crowded place - which is forbidden for everyone - and eating in a quiet corner - which is deemed improper only for a Sage. The Bach (Choshen Mishpat 34) explains that a common person is censored only for eating while walking through the market place, while the wise man should not eat in public even while standing in one place.
Nevertheless, it must be noted that in this halachah, the Rambam uses the expression chacham (a wise man), his ideal for a person with a developed personality, and not talmid chacham (a Torah Sage). Apparently, he does not differentiate between a Torah Sage and a common person in this matter and requires a refined, highly developed standard in meeting our physical needs from everyone.
unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, - Sanhedrin 52b states that, at the outset, a common person will consider a Torah Sage to be like a vessel of gold. However, if the Sage derives benefit from the common person, he will come to regard the Sage like an earthenware shard.
Note Hilchot Yesodei HaTorah 5:11, where the Rambam equates the dining of a learned and pious man together with the unlearned with the desecration of the Name of God. See also Hilchot Sanhedrin (25:4) where he rules that communal leaders and judges should not eat and drink with the common people.
nor at those tables that are "filled with vomit and excrement." - This expression is obviously a reference to Avot 3:3:
[When] three eat at one table and do not speak words of Torah there, it is as if they eat from sacrifices to the dead [i.e., idols] as [Isaiah 28:8] states: "For all tables are full of vomit and excrement; there is no room."
In his commentary to this mishnah, the Rambam writes:
Previously, the verse dealt with eating and drinking while forsaking the Torah and those who study it. Therefore, all of these tables are considered as if excrement and filth; i.e., the foods of idol worship, are eaten upon them.
Furthermore,...
He - the wise man
should not eat frequently in other places, - outside his own home; i.e., the wise man, even when he eats in a private home and in the proper company, should limit the number of homes that he frequents (Pesachim49a).
even in the company of wise men, nor should he eat where there is a large gathering. - The reason for these restrictions is, as the Rambam expresses in the Guide to the Perplexed (ibid.), a basic desire for a person, particularly when he relates to others, to emphasize the refined and developed aspects of his being and not those which he shares with other animals. Therefore, even when there is no danger of subjecting himself to undesirable influences or disgracing the Torah with which he is identified, he should refrain from performing a physical activity like eating in the presence of others.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, - Chullin 95b states that Rav would not partake of a meal in public unless it was associated with a mitzvah.
e.g., a betrothal - This decision is not accepted by all authorities. Some do not consider such a betrothal feast as "associated with a mitzvah."
Erusin translated as "betrothal," refers to the first stage of the marriage process, i.e., giving the woman the wedding ring. In Talmudic and post-Talmudic times, this ceremony was carried out before the actual wedding (nisuin). At present, we perform the two stages of the wedding, erusin andnisuin together. Thus, reference to what we term engagement as erusin is technically a misnomer.
or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar. - Pesachim 49a mentions that weddings between scholars and common people are undesirable and should not be attended by a Torah Sage (Avodat HaMelech). The Rambam also deals with this subject in Hilchot Issurei Bi'ah, Chapter 21.
The righteous and the pious of old never partook of a meal that was not their own. - Chullin 7b relates that even when Rabbi Yehudah HaNasi invited Rabbi Pinchas ben Yair to a meal, the latter Sage refused. Note also the Rambam's comments at the conclusion of Hilchot Zechiah U'Matanah.
Commentary Halacha
When a wise man drinks wine, he drinks only enough to soften the food in his stomach. - Ketubot 8b states that wine is useful in the process of digestion.
Whoever becomes drunk is a sinner, - The commentaries cite Berachot29b: "Do not become drunk and do not sin;" a passage which seems to say that drink leads to sins. There is room for question for it appears that the Rambam views drinking itself as sinful.
is shameful, - In the Guide to the Perplexed, Vol. III, Chapter 8, the Rambam castigates drunken revelry in the harshest terms:
A drinking party is more shameful than a gathering of naked people [who] defecate together in daylight in one place. Elimination is a necessary human function. However, drunkenness is the voluntary act of the wicked man.
and will lose his wisdom. - See Proverbs 31:5: "Lest he drink and forget the Law and pervert the judgement of all the poor."
The Torah gives examples of the degrading effects of drunkenness (Noah, Genesis, Chapter 8; Lot, Genesis, Chapter 19). There are specific prohibitions against drinking - e.g. a priest is not allowed to perform the priestly services while under the influence of alcohol (Leviticus 10:9-11). Similarly, numerous passages throughout the Prophets and Sacred Writings castigate drunkenness. These are also paralleled in the rabbinic literature, e.g. Sanhedrin 70a, VaYikra Rabbah 12.
If he becomes drunk before the common people, he desecrates God's Name. - Note the Rambam's remarks in Hilchot Sanhedrin 25:4:
When a person is given a position of authority over the community... most certainly [he is forbidden] to eat and drink and become drunk in public and in a gathering of the ignorant or at a repast of friends.
Woe to those judges who act with such affront to the Torah of Moses, who disgrace its laws and reduce it to the earth, bring it down to the dust and cause evil to themselves and their descendants in this world and the next.
Woe to those judges who act with such affront to the Torah of Moses, who disgrace its laws and reduce it to the earth, bring it down to the dust and cause evil to themselves and their descendants in this world and the next.
Most commentaries cite Pesachim 49a as the source for the Rambam's statement, however, that passage does not mention intoxication. TheZohar, Vol. I, 110a, specifically associates drunkenness with the desecration of God's name.
Since intoxication is such an undesirable state...
It is forbidden to drink even a small quantity of wine - Note Hilchot Tefilah 4:17 which considers a revi'it (between 3 and 5 oz.) of wine as slightly intoxicating. Since our wines are considerably weaker than those of the Rambam's time, it is questionable whether this measure would apply today.
in the afternoon hours, - Avot 3:13 mentions wine that is drunken in the afternoon as one of four things which "remove a person from the world."Avot D'Rabbi Natan, Chapter 21, explains that drinking wine in the afternoon causes a person to "negate the entire Torah."
unless it is taken together with food because drink that is taken together with food is not intoxicating - to the same degree as wine that is drunk without food. See the Rambam's commentary to the Mishnah,Pesachim 10:6.
Only wine that is taken after the meal is to be avoided.
Commentary Halacha
Although a man's wife is permitted to him at all times, - i.e., outside the restrictions of the niddah
it is fitting that a wise man behave with holiness. - Though a Jew's commitment to holiness must encompass every aspect of his behavior, the Torah and our Sages have always emphasized the importance of this quality in regard to sexuality. There is no more powerful expression of man's basic, instinctual nature than sex. Therefore, precisely in this area, a Jew must reveal that his nature is not only material, that he possesses a spiritual dimension that lies at the core of his being and seeks expression.
For this reason, the Jewish marriage bond is referred to as Kiddushin, emphasizing how kedushah, holiness, is a fundamental element in marriage. Similarly, Leviticus 20:7, proclaims "Sanctify yourselves and be holy, for I am God, your Lord," as a preface to the laws proscribing forbidden intimate relations. Sh'vuot 18b interprets the above verse as also including a command to conduct oneself in a holy manner within permitted relationships.
The quality of holiness involves not only restraint, as mentioned in the ensuing statements, but also the manner in which relations are carried out. The Rambam elaborates on this aspect in Hilchot Issurei Bi'ah 21:9 and in his commentary to the Mishnah, Sanhedrin 7:4.
He should not frequent his wife like a rooster. - The rooster is a widely used symbol of lust. The phrase used by the Rambam is quoted fromBerachot 22a. See also Hilchot Tefilah 4:5.
In Hilchot Issurei Bi'ah 21:11, the Rambam also elaborates on this matter, calling frequent intimate relations a severe blemish and boorish behavior which was frowned upon by the Sages.
Rather, [he should limit his relations to once a week] - Ketubot 62a,b describes the frequency with which people involved in different occupations should engage in intimate relations (See also Hilchot Ishut 14:1-4.). The measure given here is the one allotted to Torah Sages.
from Sabbath evening to Sabbath evening, - Ketubot (ibid.) states thatPsalms 1:3: "It brings forth its fruit in its season" applies to such a person.
[The commentaries note the continuation of the verse, "Its leaves will not wither", and interpret it as implying that the draining of physical energy caused by intimate relations which the Rambam described in Chapter 4, Halachah 21, will not occur when a person follows this schedule.]
Iggeret HaKodesh (attributed to the Ramban) emphasizes that on the Sabbath, a person is granted a greater spiritual potential which enables him to maintain his bond with God even when involved in physical activities.
if he has the physical stamina. - See Hilchot Ishut, Chapter 14, where the Rambam prescribes criteria for the frequency of intimate relations that are coordinated with a person's physical stamina.
When he speaks - The Rambam quotes this euphemism for intimate relations from Nedarim 20b.
with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested. - Note Chapter 4, Halachah 19. Iggeret HaKodesh explains that both during the time food is being digested and when a person is hungry, his emotional balance is somewhat disturbed and it is difficult for him to develop the proper attitude and spiritual awareness necessary to make intimate relations a Godly act.
Nedarim 20b emphasizes that the midnight hour also allows a person to rest from all his worldly involvement. The quiet of the hour prevents him from being disturbed by other thoughts and he is able to concentrate on his wife alone.
Despite the advantages of having relations at midnight, many contemporary authorities suggest that a couple not hold to this as a binding rule. If a couple have already begun thinking of sex, they should not be forced to wait until midnight to fulfill their desires.
He should not be excessively lightheaded, - Previously (Chapter 2, Halachah 7), the Rambam cited a mishnah (Avot 3:16) which links lightheadedness and immorality.
nor should he talk obscene nonsense even in intimate conversation with his wife. - Though a man should talk to his wife to prepare her for intimacy, he must be careful of what he says. Note the comments ofVaYikra Rabbah 24:7.
"And your camp shall be holy, that He see no lewd things in you" (Deuteronomy 23:15). The latter refers to unseemly speech. Rav Shmuel bar Nachman said: Lewd speech is obscenity.
Behold, the prophet has stated (Amos 4:13): "And He tells over to a man what he has spoken." [On this verse,] our Sages - Chagigah 5b
commented: A person will have to account - when being judged in the afterworld...
for even the light conversation that he has with his wife. - for every aspect of a man's behavior is significant.
[At the time of relations,] they should not be drunk, - For intimate relations to be a meaningful act, each of the partners must have all his faculties at his command.
As mentioned in the following halachah, a proper attitude toward intimate relations will cause one to father children who are refined and attractive. The converse is also true. If parents engage in intimate relations in a coarse manner or if there is friction and lack of harmony between them, the children born of their union will have undesirable character traits.
In particular, Nedarim 20b describes ten situations in which relations are forbidden and states that the children born of such unions are endowed with extremely negative tendencies. One of the undesirable states at the time of relations is drunkenness. See also the following halachah andHilchot Issurei Bi'ah 21:12.
nor lackadaisical, - People should not engage in relations except when motivated by desire (preferably a holy desire as explained in Chapter 3). For this reason, as mentioned below, a husband should spend time arousing his wife's desires.
nor tense - Some manuscripts have atzubim- "depressed" - instead. Neither state of mind conforms to the attitude desired by the Torah as mentioned below.
[neither both of them,] or [even] one of them. - The act of intimacy should be a true union between man and wife. Therefore, the partners must work on developing a single state of mind.
She should not be asleep, nor should the man take her by force, -These two situations are also included among the ten prohibited relations mentioned in Nedarim 20b.
against her will. - The Avodat HaMelech states that this statement also implies that one should not compel his wife to agree to intimate relations. See Eiruvin 100b.
Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, - Chagigah5b describes how the Sage, Rav, would abandon all formalities and inspire an atmosphere of relaxed happiness before intimacy. (Note the description of Rav in Chapter 2, Halachah 4.)
so that she be relaxed. - Iggeret HaKodesh states:
You should motivate her with words that move her heart and settle her mind and make her happy so that your mind will be fused with hers, and your intent with her intent.
You should say some things that arouse her desire, feelings of connection, love, will, and romance, and others which lead her to the fear of God, piety, and modesty.
You should say some things that arouse her desire, feelings of connection, love, will, and romance, and others which lead her to the fear of God, piety, and modesty.
He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately. - The commentaries note that the Rambam's statements are based on the following passage from Nedarim20b:
They asked Ima Shalom (the wife of Rabbi Eliezer): "Why are your children so attractive?"
She replied to them: "He only engages in relations with me... at midnight. During intimacy, he uncovers a handbreadth and covers a handbreadth (i.e., engages in intimacy modestly) and it appears that a demon is pressuring him" (i.e., he would withdraw after completing the act of intimacy).
She replied to them: "He only engages in relations with me... at midnight. During intimacy, he uncovers a handbreadth and covers a handbreadth (i.e., engages in intimacy modestly) and it appears that a demon is pressuring him" (i.e., he would withdraw after completing the act of intimacy).
Commentary Halacha
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, - in addition to these spiritual and ethical benefits,...
if he has children, - The Rambam does not promise that children will be conceived. However, if conception takes place,...
they - the offspring
will be handsome - Note the passage from Nedarim quoted in the previous halachah.
and modest, worthy of wisdom and piety. - Iggeret HaKodesh states:
When a person joins together with his wife while his thoughts cleave to the spiritual realms, those thoughts draw down a sublime light which rests on that drop of semen... Thus, that drop of semen is always connected to that shining light.
This is the mystic secret implied in [God's words to the prophet, Jeremiah, (1:5)]: "Before I formed you in the womb, I knew you;" i.e., He had already established a connection of shining light with the sperm [from which] that Tzaddik [was conceived] at the time of [his parents'] union.
This is the mystic secret implied in [God's words to the prophet, Jeremiah, (1:5)]: "Before I formed you in the womb, I knew you;" i.e., He had already established a connection of shining light with the sperm [from which] that Tzaddik [was conceived] at the time of [his parents'] union.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness - The latter phrase is borrowed, out of context, from Isaiah 9:1.
will have children like those people. - The effect of improper intimate behavior on offspring is mentioned in Nedarim 20b and Eruvin 100b. Note our comments in the previous halachah. See, too, Hilchot Issurei Bi'ah21:12.
Commentary Halacha
Torah Sages conduct themselves with exceptional modesty. - With this statement, the Rambam establishes a connection with the previous halachah and sets the motif for what follows. Modesty is not simply a matter of dress, (this is discussed in halachah 9), but rather, an awareness of God which causes a person to cover head and body out of respect for the Divine Presence. The Rambam expands upon this concept in theGuide for the Perplexed (Vol. III, Chapter 52):
He is constantly with us, observing us, as [Jeremiah 23:24] proclaims: 'Can a man hide himself in the secret places and I not see him,' says God." Understand this well.
Know that when perfect men comprehend this, they achieve such humility, such awe and fear of God and a sense of shame before Him... that their private behavior with their wives and in latrines is like their public conduct with other people.
Know that they have forbidden a man to walk with an erect carriage, because: "the entire world is filled with His glory" (Isaiah 6:3)... We are always in His presence... Thus, the greatest among the Sages found it difficult to bare their heads because the Divine Presence constantly hovers over man.
Know that when perfect men comprehend this, they achieve such humility, such awe and fear of God and a sense of shame before Him... that their private behavior with their wives and in latrines is like their public conduct with other people.
Know that they have forbidden a man to walk with an erect carriage, because: "the entire world is filled with His glory" (Isaiah 6:3)... We are always in His presence... Thus, the greatest among the Sages found it difficult to bare their heads because the Divine Presence constantly hovers over man.
They do not demean themselves and do not bare their heads, -Kiddushin 30a relates that Rabbi Chiya bar Abba once saw Rabbi Yehoshua ben Levi taking his son to school while wearing a makeshift hat. When Rabbi Chiya asked him the reason he was wearing such a head-covering, he explained that he was forced to leave his home in a hurry and was not able to arrange his turban. Nevertheless, he found it preferable to wear even a makeshift head-covering, rather than go out bareheaded.
Kiddushin 31a quotes Rav Huna, the son of Rav Yeshoshua, as explaining that he would not walk four cubits bareheaded out of respect for "the Divine Presence which is above my head." (See also Zohar, Vol. III, p. 245b.) Similarly, Shabbat 156b relates that an astrologer told Rav Nachman bar Yitzchak's mother that he was destined to be a thief. From his earliest childhood, she trained him to avoid this fate. She would constantly tell him to cover his head "so that the fear of God will be upon you."
or their bodies. - The Mishnah Berurah (2:1) lays down the following general rule: Any portion of our bodies which is usually covered should not be revealed unless there is a specific reason for doing so.
Modesty, as understood in the present context, results from the awareness of the Divine Presence. The ordinary man experiences such awareness while at prayer when "he is as if standing before the Divine Presence" (Hilchot Tefilah 4:16) and then he is required not to bare his head (ibid. 5:5) or various parts of his body; e.g., his chest (ibid. 4:7) and his feet (ibid. 5:5). As emphasized in Chapter 3, Halachah 3, a wise man should try to be conscious of the Divine Presence at all times and places. As a result, he will constantly be modest.
Though in Talmudic times and in the Rambam's era, personal modesty and covering one's head were considered the signs of a Sage (Kiddushin8a) and a unique and special merit (Shabbat 118b), at present, both practices have been accepted as ordinary behavior for all observant Jews.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. - Tamid 27b quotes Rav as giving his son the following advice: "Sit and reveal yourself. Cover yourself and stand."
He should not wipe himself clean with the right hand. - Since the right hand is used to tie Tefillin (Berachot 62a) and is given priority over the left hand regarding service in the Temple (Zevachim 24a), the installation ceremony of priests (Leviticus 8:23), and other ritual manners, it is not proper that it be used for this function.
Many authorities maintain that this restriction only applies when one is cleaning oneself with one's hand alone, but not when one uses toilet paper.
He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. - Berachot 62b derives this law from I Samuel 24:3's description of the behavior of King Saul. Though it is forbidden to delay relieving oneself (Hilchot Ma'achalot Asurot 17:31), our Sages did not give this prohibition precedence over the dictates of modesty (Shulchan Aruch HaRav 3:11).
If - no latrine is available and
he [must] relieve himself - These restrictions only apply to defecation. The Sages feared that refraining from urination might be damaging (Bechorot 44b).
behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. - I.e., even though an observer might see that he is squatting and thus, conclude that he is defecating, since the fence covers his lower body, there is no difficulty (Berachot 62a).
If he [must] relieve himself in an open area, - where such a barrier is not available
he should be far enough off so that no one can see him baring himself. - i.e., though the ultimate reason for modesty is the awareness of God's presence, there also is a dimension of modesty which implies respect for one's fellow man and restraint in revealing one's body and bodily functions in his presence.
One should not speak while relieving himself, even if there is great need. - Berachot 62a states that "modesty and silence are appropriate for the latrine." Sanhedrin 19a states that women are allowed to speak in the latrine to prevent men from entering.
Just as he conducts himself with modesty while in the latrine by day, he should also do so at night. - Berachot, ibid. Since modesty is practiced out of an awareness of God's presence, there is no difference between day and night (The Guide to the Perplexed, Vol. III, Chapter 52).
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off - to avoid others seeing him (Berachot, ibid.).
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Hayom Yom:
• English Text | Video Class• Friday, Kislev 15, 5776 · 27 November 2015
"Today's Day"
Sunday Kislev 15 5704
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, his extolling (p. 623)...study that reference. (p. 625).
(An emendation to Torah Or parshat Vayeishev appears here, relevant only in Hebrew. Translator.)
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh(total self-sacrifice and dedication) ahavat Yisrael (love of one's fellow), even towards a Jew whom one has never seen.
FOOTNOTES
1. The Alter Rebbe called the Baal Shem Tov "grandfather," since the Baal Shem Tov was the Rebbe of the Maggid, who in turn was the Alter Rebbe's teacher, i.e. spiritual father.
Hayom Yom:
• English Text | Video Class• Friday, Kislev 15, 5776 · 27 November 2015
"Today's Day"
Sunday Kislev 15 5704
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, his extolling (p. 623)...study that reference. (p. 625).
(An emendation to Torah Or parshat Vayeishev appears here, relevant only in Hebrew. Translator.)
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh(total self-sacrifice and dedication) ahavat Yisrael (love of one's fellow), even towards a Jew whom one has never seen.
FOOTNOTES
1. The Alter Rebbe called the Baal Shem Tov "grandfather," since the Baal Shem Tov was the Rebbe of the Maggid, who in turn was the Alter Rebbe's teacher, i.e. spiritual father.
---------------------• Daily Thought:
Fortitude
Maybe you feel you just can’t hack it. You know there is nothing to fear, but you are afraid. Your mind affirms that there are no obstacles that cannot be overcome, but your heart is unable to overcome even its very own pangs.
It’s true; there are people who do not run from anything, who know no fear of beast or man, of life or of death. Even as they enter this world, they remain above and beyond. Their feet barely touch the earth.
They are the tzaddikim, those who never enter the monster’s lair. But if they never enter that place, how could they ever slay the dragon?
You, on the other hand, you face that awesome, internal monster called fear on its own ground.
So make a partnership. The tzaddik will lend you his power, and with it you will wrestle the dark monster to the dust.
For all of us are a single soul.
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