Today in Jewish History:
• Ezra Cries and Prays (348 BCE)
On this day, Ezra the Scribe went up to the Holy Temple and fasted, prayed, and cried in public. While he prayed and confessed, weeping and prostrating himself in front of the Temple, a large assemblage of men, women, and children gathered around him.
At that time, all of the assembled priests and Israelites swore to send away their non-Jewish wives. Ezra then issued a proclamation that all Jews residing in Israel should assemble in three days' time in Jerusalem (see Today in Jewish History for the 20th of Kislev).
Links: Ezra - Chapter 9; Ezra - Chapter 10.
Daily Quote:
The Snake was cursed that it will "eat dust all the days of your life" (Genesis 3:14). But why is it a curse to have one's food everywhere, at all times? Because the fact that our livelihood is not readily available to us, and we are in constant communication with G-d to request our daily bread--that's life's greatest blessing...[Chassidic master Rabbi Bunem of Peshischa (1767-1827)]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayeishev, 1st Portion Genesis 37:1-37:11 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 37
1Jacob dwelt in the land of his father's sojournings, in the land of Canaan. אוַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן:
Jacob dwelt: Scripture described Esau’s settlements and his generations, [but only] briefly, because they were not distinguished nor important enough to elaborate on [in detail] how they settled and the order of their wars, [or] how they drove out the Horites. [In contrast] it (Scripture) elaborates at length on the settlements of Jacob and his generations, and all the events that brought these about, since they were [considered] important [enough] to the Omnipresent to dwell upon at length. Similarly, you find regarding the ten generations from Adam to Noah: So-and-so begot so-and-so, but when it (Scripture) reached Noah, it dwelt upon him at length. Likewise, with the ten generations from Noah to Abraham, it dealt [only] briefly with them, but when it reached Abraham, it dwelt upon him at length. This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl, and when he finds it, he casts the pebbles from his hand and keeps the pearl. (Another interpretation of “Jacob dwelt” -The camels of a flax dealer [once] entered [a town], laden with flax. The blacksmith wondered, “Where will all this flax go?” One clever fellow answered him, “One spark will come out of your bellows, which will burn it all.” So did Jacob see all the chieftains [of Esau] mentioned above (36:15-19, 40-43). He wondered and said, “Who can conquer them all?” What is written below? “These are the generations of Jacob: Joseph” (verse 2), only, and it is written: “And the house of Jacob shall be fire, and the house of Joseph a flame, and the house of Esau shall become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1] וישב יעקב וגו': אחר שכתב לך ישובי עשו ותולדותיו בדרך קצרה, שלא היו ספונים [הגונים] וחשובים לפרש היאך נתיישבו וסדר מלחמותיהם איך הורישו את החורים, פירש לך ישובי יעקב ותולדותיו בדרך ארוכה כל גלגולי סבתם, לפי שהם חשובים לפני המקום להאריך בהם. וכן אתה מוצא בעשרה דורות שמאדם ועד נח, פלוני הוליד פלוני, וכשבא לנח האריך בו. וכן בעשרה דורות שמנח ועד אברהם קצר בהם, ומשהגיע אצל אברהם האריך בו. משל למרגלית שנפלה בין החול, אדם ממשמש בחול וכוברו בכברה עד שמוצא את המרגלית, ומשמצאה הוא משליך את הצרורות מידו ונוטל המרגלית. (דבר אחר וישב יעקב הפשתני הזה נכנסו גמליו טעונים פשתן, הפחמי תמה אנה יכנס כל הפשתן הזה, היה פיקח אחד משיב לו ניצוץ אחד יוצא ממפוח שלך ששורף את כולו, כך יעקב ראה כל האלופים הכתובים למעלה, תמה ואמר מי יכול לכבוש את כולן, מה כתיב למטה (פסוק ב) אלה תולדות יעקב יוסף, דכתיב (עובדיה א יח) והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש, ניצוץ יוצא מיוסף שמכלה ושורף את כולם):
2These are the generations of Jacob: when Joseph was seventeen years old, being a shepherd, he was with his brothers with the flocks, and he was a lad, [and was] with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought evil tales about them to their father. באֵ֣לֶּה | תֹּֽלְד֣וֹת יַֽעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם:
These are the generations of Jacob: And these are those of the generations of Jacob. These are their settlements and their wanderings until they came to settle. The first cause [of their wanderings]: when Joseph was seventeen years old, etc. Through this [the events that unfolded], they wandered and descended to Egypt. This is according to the plain explanation of the verse, putting everything in its proper perspective. The Midrash Aggadah, however, interprets [the passage as follows]: Scripture bases the generations of Jacob on Joseph because of many things: one is that, with his entire being, Jacob served Laban only for Rachel [and Rachel bore Joseph]. In addition, Joseph’s features resembled his (Jacob’s), and whatever happened to Jacob happened to Joseph. This one (Jacob) was hated, and that one (Joseph) was hated. This one-his brother (Esau) sought to kill him, and that one his brothers sought to kill him, and likewise many [other similarities related] in Genesis Rabbah (84:6). It is further expounded upon [as follows]: “dwelt” (verse 1) When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous in the world to come is not sufficient for them, but they seek [also] to dwell in tranquility in this world!” אלה תולדות יעקב: אלה של תולדות יעקב, אלה ישוביהם וגלגוליהם עד שבאו לכלל יישוב. סבה ראשונה יוסף בן שבע עשרה וגו' על ידי זה נתגלגלו וירדו למצרים. זהו אחר פשוטו של מקרא להיות [דבר] דבור על אופניו. ומדרש אגדה דורש, תלה הכתוב תולדות יעקב ביוסף מפני כמה דברים, אחת שכל עצמו של יעקב לא עבד אצל לבן אלא ברחל, ושהיה זיו איקונין של יוסף דומה לו, וכל מה שאירע ליעקב אירע ליוסף, זה נשטם וזה נשטם, זה אחיו מבקש להרגו וזה אחיו מבקשים להרגו, וכן הרבה בבראשית רבה (סד ו). ועוד נדרש בו וישב ביקש יעקב לישב בשלוה, קפץ עליו רוגזו של יוסף. צדיקים מבקשים לישב בשלוה אומר הקב"ה לא דיין לצדיקים מה שמתוקן להם לעולם הבא, אלא שמבקשים לישב בשלוה בעולם הזה:
and he was a lad: He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7] והוא נער: שהיה עושה מעשה נערות, מתקן בשערו ממשמש בעיניו, כדי שיהיה נראה יפה:
with the sons of Bilhah: That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7] את בני בלהה: כלומר ורגיל אצל בני בלהה, לפי שהיו אחיו מבזין אותן והוא מקרבן:
evil tales about them: Any evil he saw in his brothers, the sons of Leah, he would tell his father: 1) that they ate limbs from living animals, 2) that they demeaned the sons of the handmaids by calling them slaves, and 3) that they were suspected of illicit sexual relationships. For these three [tales] he was punished: For [the report that his brothers ate] limbs from living animals, “they slaughtered a kid” (Gen. 37:31) when they sold him, and did not eat it alive. For the report that he told about them that they called their brothers slaves, “Joseph was sold as a slave” (Ps. 105:17), and concerning the illicit sexual relationships that he told about them, “his master’s wife lifted her eyes, etc.” (Gen. 39:7). את דבתם רעה: כל רעה שהיה רואה באחיו בני לאה היה מגיד לאביו, שהיו אוכלין אבר מן החי, ומזלזלין בבני השפחות לקרותן עבדים, וחשודים על העריות. ובשלשתן לקה. על אבר מן החי (לעיל פסוק לא) וישחטו שעיר עזים במכירתו, ולא אכלוהו חי. ועל דבה שספר עליהם שקורין לאחיהם עבדים, (תהלים קה יז) לעבד נמכר יוסף. ועל העריות שספר עליהם, (להלן לט ז) ותשא אשת אדוניו וגו':
tales about them: Heb. דִּבָּתָם Every expression of דִּבָּה denotes parlediz in Old French, gossip, slander. Whatever evil he could tell about them he told. דִּבָּה is an expression of making the lips of the sleeping speak (דוֹבֵב). דבתם: כל לשון דבה פרלידי"ץ בלע"ז [רכילות] כל מה שהיה יכול לדבר בהם רעה היה מספר:
3And Israel loved Joseph more than all his sons, because he was a son of his old age; and he made him a fine woolen coat. גוְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים:
a son of his old age: Heb. - בֶן זְקֻנִים, for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (זִיו אִיקוֹנִין) resembled his own (those of Jacob). [From Gen. Rabbah 84:8] בן זקונים: שנולד לו לעת זקנתו. ואונקלוס תרגם בר חכים הוא ליה כל מה שלמד משם ועבר מסר לו. דבר אחר שהיה זיו איקונין שלו דומה לו:
fine woolen: Heb. פַּסִים, a term meaning fine woolen garments, like“green wool (כַּרְפַּס) and blue wool” (Esther 1:6), and like the fine woolen coat (כְתֹנֶת פַּסִים) of Tamar and Amnon (II Sam. 13:18). The Midrash Aggadah, however, explains that it was called פַּסִים because of his (Joseph’s) troubles, namely, that he was sold to Potiphar (פּוֹטִפַר), to the merchants (סוֹחֲרִים), to the Ishmaelites (יִשְׁמְעִאלִים), and to the Midianites (מִדְיָנִים). [From Gen. Rabbah 84:8] פסים: לשון כלי מלת, כמו (אסתר א ו) כרפס ותכלת, וכמו (שמואל ב' יג יח) כתונת הפסים, דתמר ואמנון. ומדרש אגדה על שם צרותיו שנמכר לפוטיפר ולסוחרים ולישמעאלים ולמדינים:
4And his brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully. דוַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָֽכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם:
and they could not speak with him peacefully: From what is stated to their discredit, we may learn something to their credit, that they did not say one thing with their mouth and think differently in their heart. [From Gen. Rabbah 84:9] ולא יכלו דברו לשלום: מתוך גנותם למדנו שבחם, שלא דברו אחת בפה ואחת בלב:
speak with him: Heb. דַבְּרוֹ, [the equivalent of] לְדַבֵּר עִמוֹ, to speak with him. [From Targum Onkelos] דברו: לדבר עמו:
5And Joseph dreamed a dream and told his brothers, and they continued to hate him. הוַיַּֽחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ:
6And he said to them, "Listen now to this dream, which I have dreamed: ווַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי:
7Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf." זוְהִנֵּ֠ה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֨ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּשְׁתַּֽחֲוֶ֖יןָ לַֽאֲלֻמָּתִֽי:
binding sheaves: Heb. מְאַלְּמִים אִלֻמִים, as the Targum renders: מְאַסְרִין אֱסָרִין, sheaves, and likewise, carrying his sheaves (אִלֻמוֹתָיו) (Ps. 126:6). The same is found in the Mishnah: But [if one finds] large sheaves (וְהָאִלֻמוֹת) , one must take [them] and announce [them] (Baba Mezia 22b). מאלמים אלומים: כתרגומו מאסרין אסרין, עמרין, וכן (תהלים קכו ו) נושא אלומותיו, וכמוהו בלשון משנה (בבא מציעא כב ב) והאלומות נוטל ומכריז:
my sheaf arose: It stood erect. קמה אלומתי: נזקפה:
and also stood upright: It remained standing erect in its place. וגם נצבה: לעמוד על עמדה בזקיפה:
8So his brothers said to him, "Will you reign over us, or will you govern us?" And they continued further to hate him on account of his dreams and on account of his words. חוַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹֽמֹתָ֖יו וְעַל־דְּבָרָֽיו:
and on account of his words: Because of the evil tales that he would bring to their father. ועל דבריו: על דבתם רעה שהיה מביא לאביהם:
9And he again dreamed another dream, and he related it to his brothers, and he said, "Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me." טוַיַּֽחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִשְׁתַּֽחֲוִ֖ים לִֽי:
10And he told [it] to his father and to his brothers, and his father rebuked him and said to him, "What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?" יוַיְסַפֵּ֣ר אֶל־אָבִיו֘ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּֽחֲוֹ֖ת לְךָ֖ אָֽרְצָה:
And he told [it] to his father and to his brothers: After he told it to his brothers, he told it again to his father in their presence. ויספר אל אביו ואל אחיו: לאחר שספר אותו לאחיו חזר וספרו לאביו בפניהם:
his father rebuked him: because he was bringing hatred upon himself. ויגער בו: לפי שהיה מטיל שנאה עליו:
Will we come: Isn’t your mother (Rachel) already dead? But he (Jacob) did not know that the matters referred to Bilhah, who had raised him (Joseph) as [if she were] his mother (Gen. Rabbah 84:11). Our Rabbis, however, derived from here that there is no dream without meaningless components (Ber. 55a/b). Jacob, however, intended to make his sons forget the whole matter, so that they would not envy him (Joseph). Therefore, he said,“Will we come, etc.” Just as it is impossible for your mother, so is the rest meaningless. הבוא נבוא: והלא אמך כבר מתה. והוא לא היה יודע שהדברים מגיעין לבלהה, שגדלתו כאמו. ורבותינו למדו מכאן שאין חלום בלא דברים בטלים. ויעקב נתכוון להוציא הדבר מלב בניו שלא יקנאוהו, לכך אמר לו הבוא נבוא וגו', כשם שאי אפשר באמך כך השאר הוא בטל:
11So his brothers envied him, but his father awaited the matter. יאוַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר:
awaited the matter: Heb. שָׁמַר. He was waiting and looking forward in expectation of when it (the fulfillment) would come. Similarly,“awaiting (שׁוֹמֵר) the realization [of God’s promise]” (Isa. 26:2), [and]“You do not wait (תִשְׁמוֹר) for my sin” (Job 14:16). You do not wait. [From Gen. Rabbah 84:12] שמר את הדבר: היה ממתין ומצפה מתי יבא, וכן (ישעיה כו ב) שומר אמונים וכן (איוב יד טז) לא תשמור על חטאתי, לא תמתין:
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Daily Tehillim: Chapters 83 - 87
• Hebrew text
• English text
•
Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1. These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1. A musical instrument crafted in Gath (Metzudot).
2. God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3. Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
---------------------Tanya: Kuntres Acharon, Essay 8
• Lessons in Tanya
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Today's Tanya Lesson
Kuntres Acharon, Essay 8
Word had evidently reached the Alter Rebbe that the chassidim of a certain synagogue did not permit a worshiper who would pray at length to lead the services, because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu andKedushah (if it is absolutely impossible for him to remain longer), than to keep his fellow-congregants from praying at length. For deliberate prayer involves life itself, and, indeed, prolongs one’s life; by cutting short the prayers of others, this busy individual tampers with their very lives.
The Alter Rebbe also explains that meditation during prayer with the goal of revealing the love of G‑d that is concealed within the heart of every Jew, constitutes an obligation explicit in the Torah — “And you shall love the L‑rd your G‑d....”
הנה לא טובה השמועה שמעתי, ותרגז בטני
I have heard with foreboding and am deeply grieved, writes the Alter Rebbe,
אשר עם ה׳ מעבירים מלפני התיבה האיש החפץ בחיים ואריכות ימים של כל אנשי שלומנו, שבמקדש מעט הזה של אנשי שלומנו
that G‑d’s people are preventing1 one who yearns for the life and longevity of all our brethren, from leading the services in this small sanctuary2 — the synagogue — of our [chassidic] brotherhood.
The person who leads the service at a measured pace and thus enables his fellow-congregants to pray at length, provides them all with life and longevity.
כמאמר רז״ל: שלשה דברים מאריכים ימיו של אדם, ואחד מהם: המאריך בתפלתו
As our Sages of blessed memory teach,3 “Three things prolong the days of man,” and one of these is prolonged worship.
ואף גם מי שהשעה דחוקה לו ביותר, ואי אפשר לו בשום אופן להמתין עד אחר עניית קדושה של חזרת השליחצבור הזה
Even one extremely pressed for time, who finds it utterly impossible to wait until the congregational response called Kedushah in the repetition of the Shemoneh Esreh by this person who leads the prayers [slowly],
הלא טוב טוב לו שלא לשמוע קדושה וברכו, מלירד לחייהם של החפצים בחיים
far better is it for him to forgo hearing Kedushah and Barchu than to tamper with the lives of those who desire life, and hence desire to pray at length.
ואונס, רחמנא פטריה
The Torah does, after all, exonerate the compelled.4
Moreover:
והשליחצבור מוציאו ידי חובתו, אף שלא שמע, כאילו שמע, שהוא כעונה ממש
The Reader discharges his obligation for him5 of hearing Kedushah and Barchu even though he did not hear them recited,6 just as though he had heard, and this — hearing from the Reader, even without reciting — is counted precisely like responding.7
Unlike other instances of duress where the Torah indeed exonerates the individual concerned but does not consider him to have performed the omitted act, in this instance he is considered to have done so, for the Reader discharges his obligation for him.
וכדאיתא בגמרא גבי עם שבשדות, דאניסי, ויוצאים ידי חובת תפלת שמונה עשרה עצמה בחזרת הש״ץ, כאלו שמעו ממש
The Gemara8 notes this in reference to “the people in the fields” who are considered to be under duress, and fulfill their obligation of reciting the Shemoneh Esreh prayer itself, and not only of participating in the responses of Barchu and Kedushah, with the Reader’s repetition, as if they had actually heard it from him.
וגם קדושה וברכו בכלל
Kedushah and Barchu are also included among those obligations which are fulfilled through the Reader’s prayer.
This being the case, a person under duress should obviously not inconvenience others who seek to prolong their prayers.
והנה זאת חקרנוה, כן הוא
This we have searched out and verified,9
אף גם בדורות הראשונים של חכמי המשנה והגמרא
even regarding the early generations of the Sages of the Mishnah and Gemara,
שהיתה תורתם קבע ועיקר עבודתם, ולא תפלתם
whose Torah study, not prayer, was constant and their primary service.
Even with them, prolonged prayer was related to life and longevity.
ומכל שכן עתה הפעם בעקבות משיחא, שאין תורתינו קבע מצוק העתים
It is even more emphatically true at this time, in the period just preceding the advent of Mashiach, when our Torah study is not constant because of the difficulty of our times.
ועיקר העבודה בעקבות משיחא היא התפלה, כמו שכתב הרב חיים ויטל, זכרונו לברכה, בעץ חיים ופרי עץ חיים
The primary service in the period just preceding the coming of Mashiach is prayer, as Rabbi Chayim Vital (of blessed memory) writes in Etz Chayim and Pri Etz Chayim.10
מכל שכן וקל וחומר, שראוי ונכון ליתן נפשינו ממש עליה
Surely then, it is fitting and proper to devote ourselves utterly to it.
והיא חובה של תורה ממש למביני מדע תועלת ההתבוננות ועומק הדעת קצת, כל חד לפום שיעורא דיליה
This — prolonged prayer buttressed by the disciplined contemplation of G‑d’s greatness — is an actual Torah-mandated imperative to those who understand the efficacy of at least a little profoundly-considered meditation, each according to his measure,
In some individuals, as discussed in ch. 41 of Tanya, a feeling of love or awe of G‑d will be aroused by a brief effort of meditation, and in others, only by a deeper and longer stretch of meditation.
בסדור שבחו של מקום, ברוך הוא, בפסוקי דזמרה ושתי ברכות שלפני קריאת שמע, יוצר ואהבה
in the ordered enumeration of the praises of G‑d, blessed be He,11 in Pesukei DeZimrah and in the two blessings preceding Shema, viz., Yotzer (Yotzer Or) and Ahavah (Ahavat Olam),
לעורר בהן האהבה המסותרת בלב כל ישראל, לבא לבחינת גילוי בהתגלות הלב, בשעת קריאת שמע עצמה
in order to arouse through [these blessings] the love latent in the heart of every Jew, so that it attain a state of revelation in the openness of the heart during Keriat Shema itself, which follows these two blessings.
שזאת היא מצות האהבה, שבפסוק ואהבת גו׳ בכל לבבך גו׳, הנמנית ראשונה בתרי״ג מצות
This is the meaning of the commandment of love that appears in the verse,12 “And you shall love [the L‑rd your G‑d] with all your heart...,” that is reckoned first13 among the 613 mitzvot.
כמו שכתב הרמב״ם ז״ל, שהיא מיסודי התורה ושרשה, ומקור לכל רמ״ח מצות עשה
Thus the Rambam, of blessed memory, writes14 that this is a fundament of the Torah and its root, and the source of all 248 positive commands.
Concerning these commandments the Alter Rebbe states in ch. 4 of Tanya, “For he who fulfills them in truth, is he who loves G‑d’s Name.”
This commandment — “And you shall love” — is the obligation imposed by the Torah to meditate during prayer in order to arouse and reveal one’s latent love. As to the emotion of love itself, a commandment is obviously impossible and irrelevant: if one has it, he has it, and if not, no command is going to produce it.
Thus, in reply to the question, How is it possible to mandate love?, the Maggid of Mezritch points out15 that the subject of the command is not the love but the meditation that will assuredly lead one to experiencing it. When one considers (“Hear, O Israel”16) how “the L‑rd is our G‑d, the L‑rd is one,” one will surely come to love Him. The key verb (Ve’ahavta) is thus not not be understood as a command (“You shall love”), but as an assurance (“You will love”).
כי על אהבה המסותרת בלב כל ישראל בתולדתם וטבעם, לא שייך ציווי כלל
For regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all, for it already exists.
Rather, the command is that this latent love be revealed; moreover, that it be felt not only by the G‑dly soul, but by the animating soul as well, which previously did not harbor it at all.
ודעת לנבון נקל
This is apparent to the understanding,
כי כשהאהבה היא מסותרת, היא עודינה בנפש האלקית לבדה
that while the love is concealed it is still lodged within the divine soul alone.
וכשבאה לבחינת גילוי לנפש החיונית, אזי היא בהתגלות הלב בחלל שמאלי, מקום משכן נפש החיונית
Only when it attains to a state of revelation in the animating soul is it revealed in the heart in the left chamber, the abode of the animating soul.17
Since this soul animates the entire body, the person as a whole will be permeated with this love.
וזהו ענין בירור ניצוצות, המוזכר שם בעץ חיים ובפרי עץ חיים, גבי תפלה
This is the meaning of the “elevation of the sparks” mentioned there in Etz Chayim and Pri Etz Chayim18in reference to prayer: through prayer one elevates the sparks of holiness that fell from Tohu.
שלכן היא עיקר העבודה בעקבות משיחא, לברר ניצוצות כו׳
And for this reason prayer is the primary service in the period just preceding the coming of Mashiach — in order to seek out and elevate the sparks, and so on.
שהוא בחינת אתהפכא או אתכפיא של נפש החיונית לנפש האלקית, כנודע
This may take place either through the transformation19 or the subjugation of the animal soul to the divine soul, as is known.
כי הדם הוא הנפש כו׳, והדם מתחדש בכל יום מאוכלין ומשקין
“For the blood is the soul...”20 and hence the life-force of man, and the blood is renewed daily through food and drink,
By directing his eating and drinking to the holy goals of the divine soul, one refines and elevates the sparks found within the food and drink.
וגם מתפעל ונתקן ממלבושים ודירה כו׳
and [the man] is affected and improved by his garments and his shelter, and so on.
The refinement of the sparks latent in all these physical things is effected by revealing one’s innate love of G‑d during prayer. In our days prolonged prayer and meditation are thus a necessity.
מה שאין כן בדורות הראשונים, שהיו נשמות האלקית גדולי הערך
It was different, however, in earlier generations, when the divine souls were of a higher order,
היה הבירור נעשה כרגע בקריאת שמע לבד וברכות שלפניה, ופסוקי דזמרה בקצרה וכו׳
and the refinement and elevation of the sparks were instantaneous by means of Keriat Shema alone21 and the blessings preceding it, and the abridged Pesukei DeZimrah, and so on.22
These prayers alone then sufficed to reveal the Jew’s love of G‑d, and brought about the resulting beirurim of the sparks.
ודי למבין
This will suffice for the discerning.
| FOOTNOTES | |
| 1. | Cf. I Shmuel 2:24. |
| 2. | Cf. Megillah 29a, commenting on Yechezkel 11:16. |
| 3. | Berachot 32b. |
| 4. | Nedarim 27a, commenting on Devarim 22:25-27. |
| 5. | The Alter Rebbe’s Shulchan Aruch, Orach Chayim 124:1. |
| 6. | Ibid. 591:2. |
| 7. | Ibid. 124:2. |
| 8. | Rosh HaShanah 35a. |
| 9. | See also Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), sec. 15. |
| 10. | Pri Etz Chayim, Shaar HaTefillah, ch. 7. |
| 11. | Tur Orach Chayim, sec. 52. |
| 12. | Devarim 6:5. |
| 13. | Note of the Rebbe: “This requires some further examination. (In Sefer HaMitzvot of the Rambam this appears as the third positive command. In the Zohar I, 11b, the order is (1) awe, (2) love, (3) knowledge of G‑d, and so forth.)“ Note the idiom of our Sages, of blessed memory (in Avodah Zarah 73a), ראשון ראשון בטל [where each successive portion of wine poured into the vat is nevertheless called ‘the first’]. “Note also that in Chinuch Katan [see Vol. III in the present series, p. 817, and notes there], love is the root of all positive commandments (including the positive commandment of awe (which in turn is the root of all prohibitory commandments) and hence) the source of all the commandments.” |
| 14. | Beginning of ch. 2 of Hilchot Yesodei HaTorah. |
| 15. | See also the Addenda to Or Torah by the Maggid of Mezritch (Kehot edition), sec. 12. |
| 16. | Devarim 6:4. |
| 17. | Tanya, ch. 9. |
| 18. | Pri Etz Chayim, Shaar HaTefillah, ch. 7. |
| 19. | Ibid. ch. 10. |
| 20. | Devarim 12:23. |
| 21. | Berachot 13b, citing the case of Rabbi Yehudah HaNasi. |
| 22. | The Alter Rebbe’s Shulchan Aruch, Orach Chayim 52:1. |
---------------------
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Rambam:
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• Sunday, Kislev 17, 5776 · November 29, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 11
Studying and Teaching Torah
"And you shall teach them diligently to your children"—Deuteronomy 6:7.
We are commanded to study and teach Torah to our students, whom the Torah refers to as our "children." We are instructed to study Torah to the extent that we are proficient in its teachings, and ready to answer without hesitation questions on that which we studied.
Full text of this Mitzvah »
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 11
Studying and Teaching Torah
"And you shall teach them diligently to your children"—Deuteronomy 6:7.
We are commanded to study and teach Torah to our students, whom the Torah refers to as our "children." We are instructed to study Torah to the extent that we are proficient in its teachings, and ready to answer without hesitation questions on that which we studied.
Full text of this Mitzvah »
Studying and Teaching Torah
Positive Commandment 11
Translated by Berel Bell
The 11th mitzvah is that we are commanded to study and to teach the wisdom of Torah. This is called Talmud Torah.
The source of this commandment is G‑d's statement,1 "Teach them to your children."
The Sifri says, "The phrase,2 'Teach them to your children,' refers to your students. One similarly finds all over that students are called children, as it is written,3 'And the children [i.e. the students] of the prophets went out.'"
Our Sages also said there, "The word,4 'Teach them,' signifies that they should be sharp in your mouth5; that when someone asks you something, you should not stammer, but rather answer him immediately."
This commandment is repeated numerous times: "Learn them,"6 "Do them,"7 "So that you will learn them."8 This commandment is stressed and encouraged in various passages spread throughout the Talmud.
Women are exempt from this commandment, since the verse says,9 "Teach your sons." Our Sages explain, "[This obligation applies to teaching] 'your sons,' and not your daughters," as explained in tractate Kidushin.10
FOOTNOTES
1.Deut. 6:7.
2.Ibid.
3.Kings II, 2:3.
4.Deut. 6:7.
5.The Hebrew word, "teach them," [v'shinantam] can also be read, "sharpen them," from the root, l'shanen.
6.Deut. 5:1, 11:19.
7.Numbers 15:. See Kapach, 5731, note 53.
8.Deut. 31:12.
9.Deut. 11:19.
10.30a.
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• Arachim Vacharamim - Chapter 3
Halacha 1
When a person pledges the airech of someone less than 20 years old and he does not stand before [a court for] appraisal until he exceeds that age, the donor is required to give only the airech of one less than 20.1 For the airech is defined only at the time that it is pledged and not at the time one stands before the court.2
Halacha 2
All of the arechim that are explicitly mentioned in the Torah are to be given when the one who makes the pledge is wealthy.3 If, however, he was poor and he does not have the means, he is [required to] give everything that he possesses - even if it is only a sela4 - and he discharges his obligation, as [Leviticus 27:8] states: "If he is to poor [to pay] the airech... the priest should evaluate him5 according to his capacity."
Halacha 3
Halacha 4
If the person does not possess even a sela, we do not take less than a selafrom him. Instead, the entire amount is considered as a debt incumbent upon him. If he acquires property and becomes wealthy,8 he must pay a full airech as prescribed by the Torah.
Halacha 5
When a rich person [pledged an airech] and then became poor, or when a poor person pledged an airech and became wealthy [before he was evaluated], he must give a full airech.9 If, however, he pledged an airech when he was poor, became wealthy, and then became poor again [before he was evaluated], he may give the airech required of a poor man.
Halacha 6
When a rich man says: "I pledge my airech" or "I pledge the airech of so-and-so," and a poor person heard and says: "I pledge whatever he said," the poor person is obligated to pay the airech required of a wealthy man, i.e., a fullairech.10
If, however, a poor person pledges the airech of a wealthy man, saying: "I pledge his airech," he is liable only for a poor man's airech, i.e., what he is capable of paying.
Halacha 7
What is the difference between a person who is liable for a poor man's airechand one who is liable for the airech of a wealthy which is the entire sum [mentioned in the Torah]? Once everything that he owns is expropriated from a poor man, even if it is only one sela, and then he becomes wealthy, he is not liable to pay the greater sum.11 If, however, he would have been liable for theairech of a wealthy man, the entire airech would remain a debt for which he is liable until he becomes wealthy and pays it [in total].
Halacha 8
When a person explicitly mentions the sum of the airech, saying: "I pledge myairech of 50 selaim" or "I pledge the airech of so-and-so, 30 selaim," his financial capacity is not evaluated.12 Instead, we expropriate everything that he possesses and the remainder remains a debt for which he is liable until he becomes wealthy and pays.
Halacha 9
Similarly, if one says: "I pledge my worth" or "I pledge the worth of so-and-so," we do not evaluate his possessions.13 [The rationale is that] a pledge of worth is like an explicit vow.14 It is like someone who said: "I pledge a maneh15 to the Temple treasury." He is obligated to give an entire maneh.
Halacha 10
When a person says: "I pledge an airech" without explaining his words, he is not considered as having pledged three shekalim.16 Instead, he is judged according to his financial capacity, as is the law with regard to other arechim.
Halacha 11
[The following laws apply when a person] states: "I pledge my airech" and then repeats: "I pledge my airech."17 If he possesses [only] ten selaim and gives nine for the second airech and one for the first, he fulfills the obligations of both of them.18 For arechim are not like debts.19 Although everything he possesses is on lien to the first [airech],20once the Temple Sanctuary has collected its due, it has been collected.21
If, however, he gave nine [selaim] for the first [airech] and one for the second, he fulfilled his responsibility for the second airech, but not for the first. [The rationale is that] everything that he possesses is on lien to the first airech and when he gave nine, he retained a sela. Thus he did not give everything in his possession.22 Therefore the remainder of the first airech should remain [a debt incumbent] upon him until he becomes wealthy and pays it.
Halacha 12
When a person says: "I pledge two of my arechim,"23 and he possesses only less than that sum, there is an unresolved question. Is [the money he possesses] on lien to them both? Hence he should give half of what he possesses for one airech and the other half, for the other and in this way fulfill his obligation.24 Or is he required to give one full airech - or everything that he possesses25 - for one airech and the other airech should remain a debt [incumbent] upon him which he will pay - either as a wealthy man or as a poor man - according to his financial capacity.26
Halacha 13
When a person sets aside his airech or his worth and [the funds] are stolen or lost, he is liable to replace them even if he did not accept responsibility for them until they reach the Temple treasurer,27 as [implied by Leviticus 27:23]: "You will give your airech on that day, sanctified unto God."28 Even though he set them aside, they are nevertheless considered as ordinary property29 until they reach the Temple treasurer.30
Halacha 14
[The Temple treasurers are entitled to] seize collateral for airechim or pledges of worth. They take what they vowed [from the donors] against their will.31 They are not required to return the collateral by day or by night.32 They sell all the landed property and movable property in their possession including their clothing, household articles, servants, and livestock, taking their payment from everything.
Halacha 15
[When a person] pledges arechim, the worth of an entity, or he consecrates amaneh to the Temple treasury and does not possess [the immediate resources to meet his pledge, we expropriate] all the movable property he owns, leaving him only:35 his head and arm tefillin, his sandals, a chair to sit on, and a bed and a mattress appropriate36 for him to sleep on. If he is poor, we give him a bed and a straw mat to sleep on. And we give him food for 30 days and clothing for twelve months for himself alone.37 We do not [make these provisions] for his wife and children although he is obligated to provide for their livelihood and their clothing,38 We leave him only garments that are fitting for his [social standing].39
Halacha 16
Halacha 17
If he was a craftsman, we leave him two of every type of the tools of his trade.42
What is implied? If he was a carpenter, we leave him two planes and two saws. If he had many tools of one type and a few of another type, we do not sell many of those of which he possesses a lot and purchase some of those of which he possesses a little. Instead, we leave him two tools of those which he possesses a lot and all those he possesses of those which he possesses a little.
Halacha 18
If he was a donkey driver or a farmer, we don't leave him his livestock even though he can only earn his livelihood with it. If he was a sailor, we do not leave him his boat.43 Instead, everything must be sold.
Halacha 19
If there were livestock, servants, and pearls among his possessions and merchants said: "If clothing worth 30 [zuz] is purchased for this servant, his value will increase by 100"; "If we wait to sell this cow to a meat market, its price will increase by ten [zuz]; or "If this pearl is taken to this-and-this place, it will be worth much money, but here it will only be worth a small amount," we do not heed them. Instead, what is done? We sell everything in its place and at its time as it is, as [the above prooftext [implied by Leviticus 27:23]: "You will give yourairech on that day, sanctified unto God." [This teaches that] every entity [that is] consecrated [to the Temple treasury] is not embellished, nor do we wait to take it to the market, nor do we bring it from place to place. Instead, consecrated articles are sold only in their place and at the time [they were consecrated].44
| FOOTNOTES | |
| 1. |
Which is a lesser amount, as stated in Chapter 1, Halachah 3.
|
| 2. |
Arachin 18a derives this from the exegesis of Leviticus 27:17.
|
| 3. |
I.e., he has the means to pay the pledge that he made.
|
| 4. |
The laws that apply if he cannot pay even a sela are discussed in Halachah 4.
|
| 5. |
Thus the evaluation mentioned by the verse is twofold: a) the age of the person whose airech is pledged is considered and on that basis, we determine the sum the one who made the pledge must pay;
b) if the one who made the pledge is poor, we evaluate his capacity to pay (Radbaz).
Once the poor person pays the lesser amount, he is not obligated to pay any more even if later he becomes wealthy (Halachah 7).
|
| 6. |
Implied is that an airech must be at least a shekel. In his Commentary to the Mishnah (Arachin2:1), the Rambam states that if he paid less than a shekel, it is as if he did not pay anything at all.
|
| 7. |
For this is the highest airech mentioned in the Torah.
|
| 8. |
I.e., acquires the amount he pledged.
|
| 9. |
He is not given the option of paying a lesser amount. Instead, the full airech remains a debt incumbent upon him.
|
| 10. |
For he was not pledging an airech, but instead, taking vow to pay the amount the wealthy person had pledged. The Ra'avad differs with the Rambam and maintains that the poor man is judged according to his own financial capacity. The Ra'avad supports his view from Arachin 17a where there appears to be a difference of opinion among the Sages. Although the Rambam interprets that passage differently (see his Commentary to the Mishnah, Arachin 2:1), the Kessef Mishnehnotes that the Ra'avad's view seems more appropriate to the text's simple meaning.
|
| 11. |
We find a parallel concept with regard to sacrifices. There are certain offerings that are dependent on a person's financial status. If he is wealthy, he must bring one type of sacrifice and if he is poor another. If a poor person brings the sacrifice required of him, he is not liable to bring a second sacrifice if he becomes wealthy (Arachin 17b; Radbaz).
|
| 12. |
I.e., even if he is poor, we do not evaluate his financial status as we ordinarily do if he pledged anairech. The rationale is that he mentioned a specific amount and hence, he is obligated for that amount (Radbaz).
|
| 13. |
I.e., and establish his liability only according to the possessions he owns.
|
| 14. |
The Ra'avad differs and offers a different explanation. The Radbaz and the Kessef Mishneh favor the Rambam's view.
|
| 15. |
100 zuz.
|
| 16. |
The smallest airech there is. I.e., he is liable to pay three shekalim if he possesses that sum (Chapter 1, Halachah 20). If, however, he does not possess that sum, we do not say that he has taken an explicit vow. Instead, his worth is evaluated, as above.
|
| 17. |
And thus he is obligated to pay two arechim. This halachah is speaking about an instance where the donor is poor and does not have the money to pay either - let alone both - of his pledges.
|
| 18. |
I.e., the priest began evaluating the second airech first. The donor could not give the entire amount for the second airech, since he was already liable for the first.
|
| 19. |
In Hilchot Malveh ViLoveh 20:1, the Rambam writes that if a creditor whose lien begins later expropriates property from a debtor first, the court expropriates it from him and gives it to the creditor with the prior lien. This, however, applies only with regard to landed property and not to movable property (ibid.:2).
|
| 20. |
And thus he should have paid all ten selaim for that airech, if he did not do so and paid a lesser amount, he fulfills his obligation.
|
| 21. |
The Rambam's ruling follows the logic of Rav Sherira Gaon, as quoted by Rabbenu Yitzchak Alfasi (Ketubot 94a), although the wording of Arachin 7b, 8a, does not imply such a conclusion.
The difference between the two situations is that the two debts are owed to two different people. Hence giving one is taking from the other. Thus the chronological sequence when the liens were established is important. Arechim, however, are always given to the Temple treasury. Thus they are both being given to the same place. Hence there is no point in having the money expropriated.
|
| 22. |
For when giving the first airech, he should not consider the second airech at all.
|
| 23. |
In which case he is obligated to pay both of them, as stated in Chapter 1, Halachah 19.
|
| 24. |
According to this view, even if he becomes wealthy afterwards, he is not obligated to give anything more.
|
| 25. |
If he does not have enough for even one complete airech.
|
| 26. |
The Radbaz rules that, because of the doubt, all we obligate the person is to fulfill the first (more lenient) view. Nevertheless, if the Temple treasurer seizes the entire amount as payment for the first airech, the donor remains liable for the second.
|
| 27. |
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. The standard published text has a somewhat different version.
|
| 28. |
The verse implies that the obligation is incumbent upon you until the funds are actually given. This is in contrast to some other financial commitments vowed to the Temple treasury, as stated inHilchot Nedarim 1:2; Hilchot Ma'aseh HaKorbanot 14:4-6.
|
| 29. |
I.e., they are not consecrated and the prohibition against misusing property dedicating to the Temple treasury does not apply to them.
|
| 30. |
For the implication of the prooftext is that on the day you give the airech, it becomes consecrated.
|
| 31. |
In contrast to an ordinary lender who must wait for collateral to be given to him. The donor must be evaluated by the court, however, before his property may be taken.
|
| 32. |
I.e., in contrast to collateral taken from an ordinary lender which must be returned. SeeDeuteronomy 24:13.
|
| 33. |
Even if they have not worn it already.
|
| 34. |
For these articles are considered as owned by the person's wife or children and their property may not be expropriated to pay for the donor's debt. Compare to Hilchot Malveh V'Loveh 1:5.
|
| 35. |
I.e., he is left the basic necessities for his spiritual and material sustenance. If he consecrates all of his property, he is not left even these articles (Chapter 6, Halachah 3).
|
| 36. |
Implied is that if he possesses an expensive mattress, we sell it and buy him an ordinary one.
|
| 37. |
If he does not possess the above, we leave him financial resources to purchase them (seeArachin 6:3 and commentaries).
|
| 38. |
These obligations are discussed in Hilchot Ishut 12, 2; 13:6.
|
| 39. |
Note the following halachah.
|
| 40. |
I.e., if he possesses clothing that is appropriate for someone of a higher social standing, that clothing is sold, the funds are used to purchase clothing appropriate for his social standing, and the remainder is given to the Temple treasury. Compare to Hilchot Malveh V'Loveh 1:7.
|
| 41. |
I.e., weekday garments are less expensive than those worn on Sabbaths and festivals.
|
| 42. |
So that he will be able to continue to earn his livelihood.
|
| 43. |
For these are considered as property, not as tools.
|
| 44. |
The rationale is that although expected, these profits are not certain and a loss may occur (Rambam's Commentary to the Mishnah, Arachin 6:5).
|
| 45. |
We fear that the movable property can be lost or stolen or damaged in another way and that the servants may flee. See Hilchot Malveh V'Loveh 12:11.
|
| 46. |
See Chapter 4, Halachah 27, for details regarding these announcements.
|
| 47. |
For announcing the sale of the property will attract buyers and increase the price and land cannot be stolen or lost.
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• 3 Chapters: Talmud Torah Talmud Torah - Chapter Two, Talmud Torah Talmud Torah - Chapter Three, Talmud Torah Talmud Torah - Chapter Four • English Text | Hebrew Text | Audio: Listen | Download• Talmud Torah - Chapter Two
• 3 Chapters: Talmud Torah Talmud Torah - Chapter Two, Talmud Torah Talmud Torah - Chapter Three, Talmud Torah Talmud Torah - Chapter Four • English Text | Hebrew Text |
Audio: Listen | Download• Talmud Torah - Chapter Two
Halacha 1
Teachers of small children should be appointed in each and every land, in each and every region, and in each and every village.
If a village does not have children who study Torah, its populace is placed under a ban of ostracism until they employ teachers for the children. If they do not employ teachers, the village [deserves to be] destroyed, since the world exists only by virtue of the breath coming from the mouths of children who study Torah.
Halacha 2
Children should be brought to study [under a teacher's instruction] at the age of six or seven, according to the child's health and build. Below the age of six, he should not be brought [to a teacher].
A teacher may employ corporal punishment to cast fear upon [the students]. However, he should not beat them cruelly, like an enemy. Therefore, he should not beat them with a rod or a staff, but rather with a small strap.
[The teacher] should sit and instruct them the entire day and for a portion of the night, to train them to study during the day and night. The children should not neglect [their studies] at all, except at the end of the day on the eve of the Sabbaths and festivals and on the festivals themselves. On the Sabbath, they should not begin new material. However, they should review what was learned already.
The children should never be interrupted from their studies, even for the building of the Temple.
Halacha 3
A teacher of children who leaves the children and goes out, or [remains] with them but performs other work, or is lazy in their instruction, is included in [the admonition (Jeremiah 48:10)]: "Cursed be he who performs God's work deceitfully.” Therefore, it is only proper to select a teacher who is God-fearing, teaches them at a fast pace, and instructs them carefully.
Halacha 4
A man who is unmarried should not teach children, because of the mothers who visit the children. No woman should teach children, because of the fathers who visit the children.
Halacha 5
[A maximum of] 25 students should study under one teacher. If there are more than 25, but fewer than 40, an assistant should be appointed to help him in their instruction. If there are more than forty students, two teachers should be appointed.
Halacha 6
A child may be transferred from one teacher to another teacher, who is capable of teaching him at a faster pace, whether with regard to the Written Law itself or grammar. This applies when both are located in the same city and there is not a river between them. However, a child should not be forced to travel from city to city, or even from one side of the river to the other in the same city, unless there is a strong bridge, which is not likely to fall readily, over the river.
Halacha 7
If a person [whose house opens] to an alleyway [to which other houses open] - or even one [whose house opens] to a courtyard [to which other houses open] - desires to become a teacher of children, his neighbors may not protest against his decision.
Similarly, should one teacher of children come and open a schoolroom next to the place [where] a colleague [was teaching], so that other children will come to him or so that the children [studying under his] colleague shall come to him, his colleague may not lodge a protest against him, as [Isaiah 42:21 states]: "God desired, for the sake of His righteousness, to make the Torah great and glorious."
Commentary Halacha
Teachers of small children should be located in each and every land, in each and every region, and in each and every village. - Bava Batra21a declares:
Remember that man for good! Yehoshua ben Gamla is his name. Were it not for him, the Torah would have been forgotten by the Jewish people.
Originally, a person who had a father would be instructed by him, while a person who had no father would not be instructed...
[Afterwards,] they instituted [the practice of] employing teachers of young children in Jerusalem [as implied by the verse]: "From Zion shall go forth the Torah."
Nevertheless, whoever had a father would be taken [to Jerusalem], while one who did not have a father would not be taken. [Therefore,] they instituted [the practice of] employing teachers in every region. They would begin study at sixteen or at seventeen.
However, if a [student's] teacher were angry with him, he would scoff at him and leave. [This situation persisted] until Yehoshua ben Gamla came and instituted [the practice of] employing teachers of young children in each and every land, in each and every region, and in each and every village. They would bring them [to the schools] at the age of six or seven.
Originally, a person who had a father would be instructed by him, while a person who had no father would not be instructed...
[Afterwards,] they instituted [the practice of] employing teachers of young children in Jerusalem [as implied by the verse]: "From Zion shall go forth the Torah."
Nevertheless, whoever had a father would be taken [to Jerusalem], while one who did not have a father would not be taken. [Therefore,] they instituted [the practice of] employing teachers in every region. They would begin study at sixteen or at seventeen.
However, if a [student's] teacher were angry with him, he would scoff at him and leave. [This situation persisted] until Yehoshua ben Gamla came and instituted [the practice of] employing teachers of young children in each and every land, in each and every region, and in each and every village. They would bring them [to the schools] at the age of six or seven.
This practice was continued in the subsequent generations. Even though the dispersion of the Jewish people and the subjugation to the gentile powers made the management of their communal affairs more difficult, throughout the ages we find references to the establishment of communal programs of education in both the codes of Jewish law and the chronicles of Jewish history. (See Ramah, Choshen Mishpat, 163:3; Shulchan Aruch HaRav, Hilchot Talmud Torah 1:3.)
Originally, it was customary for the community to impose taxes to pay for the education of all the children, whether their parents were rich or poor. However, at present it has become customary for each parent to pay for his own child's education. However, if he lacks the financial means to do so, the community is obligated to accept this burden.
If a village does not have children who study Torah, the city's populace is placed under a ban of ostracism - See Chapter 7, Halachah 5 for a precise definition of this term.
until they employ teachers for the children. If - these measures do not motivate the inhabitants to change their ways and....
they do not employ teachers, the city [deserves to] be destroyed -The Rambam's statements are based on Shabbat 119b. Though our text of that passage differs slightly from the statements here, in the various commentaries and codes (e.g., the She'eltot of Rabbenu Achai Gaon, theHalachot of Rabbenu Yitzchak Alfasi), we find various versions of that passage. Hence, it is possible to assume that the Rambam's statements are a quote from his text of the Talmud.
for the world exists only by virtue of the breath coming from the mouths of children who study Torah. - for their breath is not tainted by sin (Shabbat, ibid.). Based on the latter statement, some authorities require the community to support children's study only until they reach bar-mitzvah, since afterwards they no longer possess this quality.
Commentary Halacha
Children should be brought to study [under a teacher's instruction] -As mentioned in Chapter 1, Halachah 6 and the commentary on it, even before a child reached that age his father would teach him particular verses from the Torah.
at the age of six or seven - Note the passage from Bava Batra quoted in the previous halachah and the commentary on Chapter 1, Halachah 6.
according to the child's health and build. - This would determine when he would be able to begin the long and rigorous study program described in this halachah.
Below the age of six, he should not be brought [to a teacher]. - for he will not be able to absorb his studies (Bava Batra, ibid.).
At present, it is customary to send children to school at much earlier ages. They are not subjected to such a rigorous schedule and much of the time is devoted to activities other than actual study. Nevertheless, their presence in school is important to develop their character and commitment to Jewish values.
A teacher may employ corporal punishment to cast fear upon [the students]. - The advice that Proverbs 13:24 gives a father: "He that spares the rod, hates his son," also applies to a teacher. Indeed, Makkot8a equates a teacher to a father in this respect.
Makkot 22b relates that Zechariah 13:6, "What are these wounds?...Those which I was wounded in the house of my beloved," refers to the beatings administered to school children.
See also Chapter 3, Halachah 12 and Chapter 4, Halachah 5.
However, he should not beat them cruelly, like an enemy. - Note the parallel of this expression to Jeremiah 30:14. Note also Chapter 4, Halachot 4-5, which recommend restraint and patience on the teacher's part.
Therefore, he should not beat them with a rod or a staff, but rather with a small strap. - Bava Batra (ibid.) relates that Rav instructed Rav Shmuel bar Shilat (a well known teacher of children):
When you beat a child, beat him only with a sandal strap. If [it motivates him] to study, then he will study. If he does not study, let him be in the company of the others.
From Rav's words, we can infer that corporal punishment may be employed to try to motivate a student to be more attentive. However, if it does not prove to be a successful tool, it should not be used further, lest it create a permanent aversion to Torah study.
[The teacher] should sit and instruct them the entire day and for a portion of the night, to train them to study during the day and night. - So that as adults, they will be accustomed to fulfilling the obligation mentioned in Chapter 1, Halachah 8.
The children should not neglect [their studies] at all, except at the end of the day on the eve of the Sabbaths and festivals - i.e., they should study on the mornings of these days, but not in the afternoons.
The commentaries have questioned the source for the Rambam's statements. Some have pointed to Sukkah 28a, which praises Rabbi Yochanan ben Zakkai for never leaving the house of study except on the eve of Pesach and the eve of Yom Kippur. Similarly, Pesachim 109a applies such praise to Rabbi Akiva. However, it is difficult to say that these are the sources for the Rambam's statements. Firstly, the passages refer to adults and not to children. Also, the fact that these passages cite the behavior of these Sages as worthy of praise seems to imply that it was exceptional and not the rule followed by most.
and on the festivals themselves. - for study might disturb a child's conception of the air of rejoicing and celebration that must accompany the festivals. It must be noted that the Rambam suggests that adults use some of their time on the festivals to study (Hilchot Sh'vitat Yom Tov 6:19).
On the Sabbath - They should not cease their studies. Nevertheless...
they should not begin new material - for grasping it may involve difficulty and strain, which should be avoided on the Sabbath. (SeeNedarim 37a.)
However, they should review what was learned already. - for this does not involve tremendous strain.
The children should never be interrupted from their studies, even for the building of the Temple. - Shabbat 119b makes this statement in the context of its description of the great merit of the children's study, as mentioned in the previous halachah. Indeed, this appears to be the Rambam's logic in the entire halachah. Since children's study is so important, no unnecessary interruptions should be made.
This rigorous schedule of study is not followed today. Among the reasons given are the different goals for Torah study at present from those in the previous generations, as described in the commentary on Chapter 1, Halachah 12. Alternatively, if today youth were subjected to such a schedule, they might rebel and no value would come of it.
Commentary Halacha
A teacher of children who leaves the children and goes out - Bava Batra 8b relates that Rav once found Rav Shmuel bar Shilat strolling in a garden. He reproved him: "Have you abandoned your faithfulness?"
Rav Shmuel answered him: "You haven't seen me [strolling like this] for thirteen years. Furthermore, even now I am thinking about them."
or [remains] with them but performs other work - The commentaries have explained the source for this halachah as follows:
The Jerusalem Talmud (D'mai 7:3) relates that Rabbi Yochanan encountered a teacher who looked emaciated. When the Sage enquired about him, his colleagues explained that he fasted. Rabbi Yochanan was very critical: "If a normal hired worker is forbidden to undergo penances lest he not produce as much as desired, how much more so does this apply to someone doing God's work."
Accordingly, since we find that a person hired to do one job should not perform another at the same time (Tosefta, Bava Metzia 4:7), it can be assumed that a teacher should refrain from doing so.
or is lazy in their instruction - As is obvious from Hilchot S'chirut 10:7, this includes two elements:
a) one who did not instruct the students; or
b) one who erred in their instruction.
a) one who did not instruct the students; or
b) one who erred in their instruction.
is included in [the admonition]: "Cursed be he who performs God's work deceitfully" [Jeremiah 48:10]. Therefore, it is only proper to select a teacher who is God-fearing, teaches them at a fast pace - In his commentary on Halachah 6, the Kessef Mishneh interprets mahir as one who teaches a large quantity of material. In his commentary onPsalms 45:2, Rav Sa'adiah Gaon translates that word as "expert."
and instructs them carefully. - Bava Batra 21a-b emphasizes the importance of precise study by relating the following story:
After Yoav returned from slaying all the males of Edom (II Samuel 11:16), King David asked him to explain his actions. He replied: "Doesn't Deuteronomy 25:19 state 'Wipe out all the males (zachor) of Amalek?’“
David told him: "You are mistaken; the verse reads 'Wipe out the memory (zecher) of Amalek.’“
Yoav told him: "I learned zachor."
Later, Yoav sought out his teacher and chastised him severely for his carelessness.
Commentary Halacha
A man who is unmarried - However, a married man may teach even if his wife is not living with him at present (Maggid Mishneh, Hilchot Issurei Bi'ah22:13). Other authorities, based on the Jerusalem Talmud, Kiddushin 4:11, prohibit a man from teaching children if his wife is not in the same city.
should not teach children, because of the mothers who visit the children. - "lest he be aroused by women" (Hilchot Issurei Bi'ah, ibid.).
No woman - Even if she is married (Kessef Mishneh)
should teach children, because of the fathers who visit the children. - lest they transgress the prohibition against yichud (being alone in a private place with someone of the other sex, Hilchot Issurei Bi'ah, loc. cit.).
Some authorities maintain that these prohibitions apply only to the classrooms of previous generations, which were often private and quite secluded. In contrast, they maintain that no prohibition exists in today's large schools. However, it is questionable if that conclusion can be reached in view of the text of Hilchot Issurei Bi'ah.
Commentary Halacha
[A maximum of] 25 students should study under one teacher. If there are more than 25, but fewer than 40, an assistant - Note the commentary of the Nimukei Yosef on Bava Batra 21a, which resolves the apparent contradiction between the Rambam's decision and that passage. Rabbenu Asher interprets that passage differently.
is appointed to help him in their instruction. - Rashi (Bava Batra, ibid.) states that the assistant would listen to the verses read by the teacher, and then lead the children in their repetition.
If there are more than forty students - the class should be divided and...
two teachers are appointed. - Two conclusions can be derived from these statements:
a) the maximum class size desired;
b) the minimum service which a community is required to afford its children.
a) the maximum class size desired;
b) the minimum service which a community is required to afford its children.
Shulchan Aruch HaRav (Hilchot Talmud Torah 1:3) states that the above applies only to instruction in the Written Law. Instruction in the more complicated realms of study requires even smaller classes. However, a parent cannot demand that such instruction be provided from communal funds.
As explained in the commentary on Halachot 1:12, 2:2, today the goals of study differ from those of the previous generations. On that basis, some schoolmasters excuse their willingness to exceed the limits on the teacher-student ratio mentioned here. Others state that they would like to establish such a ratio, but financial pressures prevent them from doing so.
Commentary Halacha
A child may be transferred from one teacher to another teacher, who is capable of teaching him at a faster pace - Note the commentary on Halachah 4 for a definition of the word mahir.
whether with regard to the Written Law itself or grammar. - In theKessef Mishneh, Rav Yosef Karo mentions the passage from Bava Batra21a, which questions which is preferable: a teacher who teaches the students at a rapid pace, or one who instructs them more precisely, but at a slower speed. In the Shulchan Aruch (Yoreh De'ah 245:19), he concludes that it is preferable to take the latter teacher. Errors which children learn become permanent elements of their thinking processes as mentioned in the commentary to Halachah 3.
This applies when both are located in the same city - The Lechem Mishneh states that the Rambam derives this concept from Bava Batra(ibid.), which states:
From the time of Rabbi Yehoshua ben Gamla, a child was not transferred from city to city, but he would be transferred from synagogue to synagogue...
The Rambam interprets that statement to mean that once the practice of employing qualified teachers in each community was instituted, there was no longer a need to transfer a child from his home town to another city. However, within his city itself, he could be transferred from one house of study to another if there was adequate reason.
and there is not a river between them. However, a child should not be forced to travel from city to city - because of the difficulty involved in the journey
or even from one side of the river to the other in the same city, -because of the danger involved.
unless there is a strong bridge, which is not likely to fall readily, over the river.
Commentary Halacha
If a person [whose house opens] to an alleyway [to which other houses open] - or even one [whose house opens] to a courtyard [to which other houses open] - desires to become a teacher of children, his neighbors may not protest against his decision. - In Hilchot Sh'chenim 6:8, 11, the Rambam mentions certain restrictions which the owners of houses which open to a common alley can impose on each other - e.g., one may not open a tailor shop or leather works, because of the inconvenience and discomfort which might be caused.
Though the opening of a schoolroom may also cause discomfort, because the parents will frequently visit and the children may make noise, the study of Torah is important enough to override these considerations.
Similarly, should one teacher of children come and open a schoolroom next to the place [where] a colleague [was teaching], so that other children will come to him or so that the children [studying under his] colleague shall come to him, his colleague may not lodge a protest against him - though such a practice would not be allowed in any other profession [if the new competitor came from a different country (see Hilchot Sh'chenim 6:8)], an exception is made regarding teaching Torah because...
as [Isaiah 42:21 states]: "God desired, for the sake of His righteousness, to make the Torah great and glorious" - Bava Batra21a, the source for this halachah, does not quote this verse, but rather explains: "the envy of the teachers will increase knowledge."
The Yad Malachi explains that the Rambam frequently substitutes a different verse or explanation for the one quoted by the Talmud if he feels that his choice is more explanatory. However, the advantage of the verse chosen by the Rambam over the reason given by the Talmud requires explanation.
This law has two dimensions: one relevant to the laws governing the consideration neighbors must afford each other and the possibility of competition between them, and one relevant to the laws of Torah study. The Talmudic passage cited above deals primarily with the rights of neighbors. Thus, it explains to a person who might feel that a colleague has overstepped his rights that he, himself, will benefit, because the spirit of competition will motivate him to increase his own Torah knowledge.
In contrast, in these halachot the Rambam deals primarily with the importance of Torah study. Hence, he quotes a verse which emphasizes how important the increase of Torah study is (Likkutei Sichot, Vol. VI, p. 299).
Talmud Torah - Chapter Three
Halacha 1
Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited the crown of priesthood, as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him."
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me."
The crown of Torah is set aside, waiting, and ready for each Jew, as [implied byDeuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." Whoever desires may come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states: "By me, kings reign, princes decree justice, and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two.
Halacha 2
Our Sages declared that even a Torah Sage who is a mamzer deserves precedence over a high priest who is unlearned, as [implied by Proverbs 3:15]: "It is more precious than pearls." [That verse can be interpreted:] more precious than the High Priest who enters the innermost chambers.
Halacha 3
None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot, because study leads to deed. Therefore, study takes precedence over deed in all cases.
Halacha 4
[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah: If the mitzvah can be performed by another individual, he should not interrupt his studies. If not, he should perform the mitzvah, and then return to his studies.
Halacha 5
The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered].
Accordingly, our Sages would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake, for from [the study of Torah which] is not carried out for God's sake will come [the study of Torah which] is carried out for God's sake.
Halacha 6
A person whose heart inspires him to fulfill this mitzvah in a fitting manner and to become crowned with the crown of Torah should not divert his attention to other matters. He should not set his intent on acquiring Torah together with wealth and honor simultaneously.
[Rather,] this is the path of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of difficulty, and toil in Torah.
The task is not incumbent upon you to complete, nor are you free to desist from it. If you have acquired much Torah, you have acquired much reward, and that reward is commensurate with the difficulty [invested].
Halacha 7
Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." If you consider such thoughts, you will never merit the crown of Torah.
Rather, make your work secondary, and your Torah study a fixed matter. Do not say: "When I have free time, I will study," for perhaps you will never have free time.
Halacha 8
It is written in the Torah [Deuteronomy 30:12, 13]: "It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. "It is not across the sea" - i.e., it is not found in those who travel across the sea.
Therefore, our Sages said: "Not everyone who is involved in business will become wise." Our Sages also commanded: "Minimize your business activities and occupy yourself with Torah."
Halacha 9
The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. The rest of their days and nights are involved with Torah study.
Halacha 10
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.
Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.
Halacha 11
It is a tremendous advantage for a person to derive his livelihood from his own efforts. This attribute was possessed by the pious of the early generations. In this manner, one will merit all [types of] honor and benefit in this world and in the world to come, as [Psalms 128:2] states: "If you eat the toil of your hands, you will be happy and it will be good for you."
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.
Halacha 12
The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids.
The Sages alluded to this concept, [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom.
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, this is what remained with me.
Our Sages declared: A covenant has been established that anyone who wearies himself in Torah study in a house of study will not forget it quickly. Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom."
Whoever raises his voice during his studies will permanently acquire the subject matter. In contrast, one who reads silently will forget quickly.
Halacha 13
Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom. Therefore, a person who desires to merit the crown of Torah should be careful with all his nights, not giving up even one to sleep, eating, drinking, talk, or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eichah 2:19] states: 'Arise, sing out at night...’“
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God."
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness is hidden away from His treasures; a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. Similarly, anyone who has the potential to occupy himself with Torah study and does not, or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category of "those who scorn the word of God."
Our Sages declared: "Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies," and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."
Commentary Halacha
Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. - A similar expression is found inYoma 72b. However, there the Talmud uses the expression: "There are three diadems (zirin)."
The expression "three crowns (ketarim)" is found in the Sifre (Korach) andAvot D'Rabbi Natan, Chapter 41. It may be explained that the Rambam chooses to employ this expression because of the significance of the wordketar. That term also means "encompass." In the three halachot in this chapter in which the Rambam mentions the expression, "the crown of Torah" - Halachot 6, 7, and 13 - the Rambam describes an all-encompassing commitment to Torah study. Hence, he uses the term "crown" to allude to this quality of service (Likkutei Sichot, Vol. 27).
Aaron merited - The Sifre, ibid., states: "Aaron merited and took it." The Rambam omits the latter term, since priesthood (and, similarly, royalty) are not attributes that can be acquired by human effort, but rather must be conveyed by God.
the crown of priesthood - This includes two aspects:
a) that his descendants alone will serve as priests;
b) that one will be chosen as the High Priest."
a) that his descendants alone will serve as priests;
b) that one will be chosen as the High Priest."
as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him." - See Hilchot Klei HaMikdash 4:1.
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me." - In Hilchot Melachim 1:7, the Rambam writes:
Once David was anointed, he acquired the crown of royalty. Afterwards, the kingship belongs to him and his male descendants, forever.
It must be noted that in the present halachah, the Rambam quotes a different verse from that in Hilchot Melachim and in Avot D'Rabbi Natan.
The crown of Torah is set aside, waiting, and ready for each Jew -The Sifre, ibid., uses the expression "for all inhabitants of the earth." Though some manuscript copies of the Mishneh Torah read "for all," rather than "for each Jew," the printed text can be explained on the basis ofHilchot Melachim 10:9, which states: "A gentile who studies Torah is liable for the death penalty." Similarly, on the verse from Deuteronomy quoted below, Sanhedrin 59a comments: "It is our inheritance and not theirs."
[Nevertheless, it must be pointed out that the same passage in Sanhedrinalso describes the high levels which a gentile can attain by studying the rules of the seven general laws of human behavior given to Noah and his descendants. All Jews are obligated to assist the gentiles in this study. (See Hilchot Melachim 8:10.)]
as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." -and thus becomes the property of every Jew as soon as he is born. Because of the fundamental message implied by this verse, the Rambam chooses to quote it, rather than the verse mentioned in Avot D'Rabbi Natan, ibid. Similarly, the message conveyed by this verse is so important that it is taught to every Jewish child as soon as he learns to talk (Chapter 1, Halachah 6).
Nevertheless, although, as the above verse implies, each Jew has an inherent connection to Torah, effort must be expended in order to reveal and develop that connection. In that vein, Avot 2:15 counsels: "Prepare yourself to study Torah, for it is not an inheritance." Therefore, the Rambam continues...
Whoever desires - In his Commentary on the Mishnah, Avot 4:17, the Rambam relates the content of this halachah and uses the expression: "Whoever desires to be crowned with the crown of Torah."
may - fulfill the directives mentioned in this chapter, and thus...
come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states, "By me, kings reign, princes decree justice - the latter clause is omitted in many manuscript copies of the Mishneh Torah.
and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two. - The Sifre, ibid., states: "Who is greater, the one who conveys the crown or the one who is crowned!" Thus, we can appreciate that the crown of Torah surpasses the crown of royalty. Since a king is given greater honor than the High Priest, we can also assume that the crown of Torah is greater than the crown of priesthood (Lechem Mishneh).
Commentary Halacha
Our Sages - Horayot 13a
declared that even a Torah Sage who is a mamzer - a child born from certain forbidden sexual relations. See Hilchot Issurei Bi'ah, Chapter 1.
deserves precedence over a high priest who is unlearned - Though such a phenomenon was undesirable, it often occurred in the Second Temple period, when the High Priests were appointed by the Romans in return for excessive bribes. (See the Rambam's Commentary on the Mishnah, Yoma 1:3.)
as [implied by Proverbs 3:15]: "It is more precious than pearls." -Because of the similarity between the Hebrew for "pearls," peninim, and the Hebrew for "inner," p’nim.
[That verse can be interpreted] - Horayot, ibid., to mean:
more precious than the High Priest who enters the innermost chambers. - i.e., the Holy of Holies.
In the introduction to this text, the Rambam explained that he structured it to be halachot, halachot (law after law), implying that he would include only statements of Torah law. In contrast, other concepts, though ethically or philosophically significant, were not included.
Accordingly, this halachah and the others in this chapter which praise Torah study must be understood as behavioral directives applicable with regard to:
a) the arrangements of one's own priorities and goals in life;
b) the order in which people must be given honor and respect.
a) the arrangements of one's own priorities and goals in life;
b) the order in which people must be given honor and respect.
Commentary Halacha
None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot - TheKessef Mishneh cites Pe'ah 1:1 as the source for this statement. That Mishnah lists a number of mitzvot whose "benefits are enjoyed in this world, though the principle [reward] remains for the world to come" and concludes "the study of Torah is equivalent to them all."
However, the Lev Shlomo notes that the antecedents of the phrase "them all" are the various mitzvot which are mentioned previously in the mishnah and not "all the mitzvot of the Torah." Hence, he refers to the Jerusalem Talmud (Pe'ah 1:1), which states: "All the mitzvot of the Torah are not worth one word of the Torah."
because study leads to deed. - for without study, one will never know how to fulfill the mitzvot properly.
Therefore, study takes precedence over deed - See Chapter 1, Halachah 3, and the commentary on it.
Though there is a similarity between the halachah cited above and the present one, the two are not redundant. That halachah deals with the course of action proper for a person whose father has not instructed him in Torah study. Thus, the Rambam tells him that rather than ignore Torah study and devote himself to the performance of good deeds alone, he should study.
This chapter centers around the principle that Torah study is the highest rung a person can reach. Accordingly, the advice in this and the following halachah applies to even a person who has established a basis of Torah knowledge. It teaches him to seek personal fulfillment in study rather than in deed. Similarly, it advises us that the most propitious way to use each moment of spare time is to devote these moments to Torah study.
in all cases - with the exception of the instance mentioned in the following halachah.
Commentary Halacha
Because of the supreme importance of Torah study...
[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah - and the performance of the mitzvah would cause him to interrupt his studies.
If the mitzvah can be performed by another individual, he should not interrupt his studies. - The Kessef Mishneh cites the following narrative from the Jerusalem Talmud (Pesachim 3:7):
Rabbi Abahu sent his son to study in Tiberias. When he came to visit him, the local people praised his son for his piety in burying the dead. When he heard this, Rabbi Abahu rebuked his son severely, "Is it because there are no graves in Caesarea that I sent you to Tiberias?"
Mo'ed Katan 9b derives the priority of study over the performance of mitzvot as follows:
Proverbs 3:15 states: "None of your desires can be equated to it [the Torah]," implying that "your desires" - i.e., things which man wants - cannot be equated to Torah study, but "God's desires" - i.e., the mitzvot - can be equated with it.
In contrast, Proverbs 8:11 states: "No desire" - seemingly implying even God's desires, the mitzvot - "can be equated to it." How can the two be resolved? When it is possible for the mitzvah to be performed by another individual, nothing takes precedence over Torah study. However, if there is no one else to perform the mitzvah, the performance of the mitzvah is given priority.
If not - If there is no way the mitzvah can be performed by another person - e.g., paying honor to a deceased person or collecting for charity, when one's position will cause one's words to have a greater effect than those of other people...
he should perform the mitzvah - Berachot 17a teaches: "The ultimate of knowledge is Teshuvah and good deeds." Similarly, the Jerusalem Talmud (Berachot 1:2) states that it would be preferable for a person who studies without performing the mitzvot never to have been created. Thus, the Jerusalem Talmud (Shabbat 1:2) relates that Rabbi Shimon bar Yochai, who would not interrupt his studies even for prayer, would stop studying to build a sukkah and to bind his lulav.
The rationale behind the above statements can be explained as follows: As explained in the commentary on Chapter 1, Halachah 3, the ultimate level of fulfillment man can reach is to step beyond his humanity and fulfill God's will, as revealed in the mitzvot. Nevertheless, priority is given to Torah study, because it possesses a twofold advantage over the other mitzvot: first, it leads to their fulfillment; second, it allows for an internalized connection to be established between the person and God.
However, when the person ignores the fulfillment of the mitzvot, both those advantages are lost. Obviously, the study does not lead to deed, and, furthermore, his intellectual activity appears to be a matter of personal interest and not a process of connection to God.
and then return to his studies.
Commentary Halacha
Since Torah study is of such primary importance...
The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered]. - The statement is based on Sanhedrin 7a. Other sources (Shabbat 31a) state that the first question posed to a person in the world to come will be: "Did you deal faithfully in business?"
Tosafot, Sanhedrin ibid., offers two possible resolutions to this apparent contradiction:
a) A person who never studied at all is judged first regarding Torah study. However, one who studied, but did not establish fixed times for study is judged first regarding his business affairs;
b) Even though the first question that the soul is asked centers on his business affairs, the first retribution he will receive will result from his neglect of Torah study.
a) A person who never studied at all is judged first regarding Torah study. However, one who studied, but did not establish fixed times for study is judged first regarding his business affairs;
b) Even though the first question that the soul is asked centers on his business affairs, the first retribution he will receive will result from his neglect of Torah study.
Accordingly, our Sages - See Pesachim 50b, Sotah 22b, Sanhedrin105b.
would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake - The Rambam elaborates further on the definition of these concepts in Hilchot Teshuvah10:4-5:
The Sages of the previous generations declared: Should one say: "I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in order that I receive reward in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful to observe My commandments...] to love God;" [implying] that all that you do should be done only out of love.
The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [that comes from] His commandments...
Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth, Who commanded it, is one who occupies himself for God's sake.
The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [that comes from] His commandments...
Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth, Who commanded it, is one who occupies himself for God's sake.
for from [the study of Torah which] is not carried out for God's sake -Rashi (Berachot 17a) and Tosafot (Ta'anit 7a) note that the Talmud is extremely critical of those who do not occupy themselves with the Torah for God's sake.
Ta'anit 7a declares that whenever a person does not study Torah for God's sake, the Torah becomes a deadly potion for him. Berachot 17a states that it would have been better for a person who does not study Torah for God's sake not to have been born. In resolution, the commentaries explain that there are two levels of occupying oneself with Torah that is not for God's sake:
a) to gain wealth, honor, or other benefits, as implied by the Rambam here;
b) in order to vex a colleague.
b) in order to vex a colleague.
Our Sages suggest occupation with Torah study even if it is not intended for God's sake, if one has the former motives. However, if one's motives are the latter, then our Sages' harsh words of criticism apply.
will come [the study of Torah which] is carried out for God's sake. -The introduction to Eicha Rabbah (2) quotes God as saying: "Would that Israel abandon Me and keep the Torah...for its light would ultimately return them to the good." If a Jew frequently occupies himself with Torah, the inner Godly nature of Torah will eventually have an effect upon him and motivate him to serve God with the proper intentions.
There is a deeper aspect to this statement: The Hebrew mitoch, translated as "from," also can be interpreted as "from the inner part." Every element of a Jew's life is motivated by his Godly potential. Though he may think he is performing a mitzvah for selfish intent, the inner core of that service, itstoch, is the Jew's desire to cling to God without any ulterior motive.
The Rambam elaborates on the principle that selfish desires can be used as motivation for involvement in Torah in his Commentary on the Mishnah, in his introduction to the tenth chapter of Sanhedrin:
When a young child is brought to a teacher to be taught the Torah, this is the greatest good for him, [allowing him] to attain fulfillment. However, because of his youth and underdeveloped intellect, [the child] does not comprehend this good...
Therefore, it is necessary for the teacher...to motivate him to his studies with things that he loves...
He should tell him: "I will give you nuts, figs, or a little honey." It is out of this motivation that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies is more important to him than the actual study...
When he becomes older and his intellect grows to the point where he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: "Study and I will buy you nice shoes or beautiful garments." Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah...
Therefore, it is necessary for the teacher...to motivate him to his studies with things that he loves...
He should tell him: "I will give you nuts, figs, or a little honey." It is out of this motivation that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies is more important to him than the actual study...
When he becomes older and his intellect grows to the point where he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: "Study and I will buy you nice shoes or beautiful garments." Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah...
The Rambam continues mentioning other factors that may be employed to motivate older children - e.g., money or honor. He concludes:
All this is degrading. Nevertheless, because of the limits of a person's intellect, it may be necessary to make the goal of wisdom something other than wisdom.
In Hilchot Teshuvah (ibid.), the Rambam also emphasizes how a teacher must slowly mold a child's character and lead him, step by step, to an appreciation of the proper motives for the service of God:
As their knowledge grows and their wisdom increases, this secret [service of God for His sake] should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually, until they grasp it and know it and begin serving [God] out of love.
Commentary Halacha
A person whose heart inspires him to fulfill this mitzvah in a fitting manner - As explained in the commentary on Chapter 1, Halachah 8, the Rambam's statements imply that there are two aspects of Torah study:
a) The obligation to study Torah, which is incumbent on every individual: the establishment of fixed times for Torah study (Chapter 1, Halachah 8).
b) A commitment to devote oneself to Torah study that has no limitations.
a) The obligation to study Torah, which is incumbent on every individual: the establishment of fixed times for Torah study (Chapter 1, Halachah 8).
b) A commitment to devote oneself to Torah study that has no limitations.
The first aspect reflects a commitment that takes into consideration man's perspective, and, hence, is limited in scope. However, when a person views the Torah from God's perspective and appreciates its infinite nature, he will be inspired to make an unbounded commitment to Torah study. See also the commentary on the halachah mentioned above.
and to become crowned with the crown of Torah - Note the commentary on Halachah 1.
should not divert his attention to other matters. - On Deuteronomy 6:7: "Speak of them," the Sifre comments: "Speak of them, and not of other matters."
He should not set his intent on acquiring Torah together with wealth and honor simultaneously. - for it is impossible to devote oneself to two different goals.
[Rather,] this is the path of Torah - This statement and the others in this halachah are a combination of quotes from Avot 6:4, 2:17 and 5:23.
Eat bread with salt, drink water in a small measure, sleep on the ground, live a life of difficulty, and toil in Torah. - The Rambam does not advocate ascetic penances. (See Hilchot De'ot 3:1.) Nor does he necessarily stipulate that "a life of difficulty" is a prerequisite for complete involvement in Torah study. However, it is often the only path with which one can attain that goal.
Frequently, earning enough to live a life of comfort takes so much time that one will not be able to devote himself to Torah study in a fitting manner. Furthermore, indulgence in comfort often leads a person to preoccupation with his own needs and desires. Suddenly, he becomes faced with an entire host of "necessities," without which he cannot continue.
The task is not incumbent upon you to complete - If a person contemplates the totality of Torah knowledge which there is to grasp, he may be intimidated and unwilling to begin such an undertaking. Hence, he is counselled that he is not expected to complete its study. However,...
nor are you free to desist from it. - and must endeavor to accomplish whatever you can.
If you have acquired much Torah, you have acquired much reward -The Mishnah continues to explain that the reward for the righteous will be in the world to come.
It is difficult to understand why the Rambam emphasizes the aspect of reward, when in the previous halachah he stressed how one should not study Torah for ulterior motives. Included in the latter is also the reward in the world to come.
and that reward is commensurate with the difficulty [invested]. - In his Commentary on the Mishnah, the Rambam interprets this to mean: "Your reward will be commensurate with the effort invested in Torah study." See also Halachah 12, which elaborates on the nature of the effort a person must invest in his Torah studies.
In his introduction to Avot, Chapter 6, the Rambam offers a slightly different interpretation: "A person's reward will be commensurate with the effort necessary to overcome his natural inclination."
Commentary Halacha
The first clause of this halachah, as the previous halachah, refers to a person who wants to commit himself entirely to Torah study. The second clause - "make your work secondary..." - does not apply only to such individuals, but rather is relevant to every person within the context of his commitment to Torah study.
Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." - Note Chapter 1, Halachah 5, which counsels studying Torah before marriage, so the yoke of financial responsibility will not interfere with one's studies.
If you consider such thoughts, you will never merit the crown of Torah. - The commentaries have offered two reasons why such an individual will never merit "the crown of Torah:"
a) Desire is never satisfied. "Whoever possesses one hundred, desires two hundred; whoever possesses two hundred, desires four hundred" (Kohelet Rabbah 1:34). Once a person has given his material concerns priority over Torah study, it is very difficult for him to reverse his pattern and devote himself completely to Torah study.
b) The time which he lost while involved in business cannot be recovered, and thus, he will never reach the heights of Torah knowledge that he could have attained beforehand.
a) Desire is never satisfied. "Whoever possesses one hundred, desires two hundred; whoever possesses two hundred, desires four hundred" (Kohelet Rabbah 1:34). Once a person has given his material concerns priority over Torah study, it is very difficult for him to reverse his pattern and devote himself completely to Torah study.
b) The time which he lost while involved in business cannot be recovered, and thus, he will never reach the heights of Torah knowledge that he could have attained beforehand.
Rather, make your work secondary, and your Torah study a fixed matter. - In his Commentary on the Mishnah, Avot 1:14, the Rambam writes:
Make your Torah study of primary importance and all your other affairs secondary. If they come your way, it is good, and if not, there is no loss in their absence.
Similarly, in Hilchot De'ot 2:7, the Rambam quotes Avot 4:10, "Minimize your business involvement and occupy yourself with Torah."
Nevertheless, a person need not fear that involvement in Torah study will prevent him from achieving prosperity. Berachot 35b relates:
The Sages of the previous generations made their Torah study primary and their business affairs secondary, and achieved success in both. We have made our business affairs primary and our Torah study secondary, and have not achieved success in either.
Do not say: "When I have free time, I will study," for perhaps, you will never have free time. - In his Commentary on the Mishnah, Avot 2:5, the Rambam also associates this statement of Hillel's with the statement of Shammai quoted above.
Commentary Halacha
It is written in the Torah [Deuteronomy 30:12, 13]: - Rav Kapach renders this: "It is written about the Torah," emphasizing that according to the Rambam, the antecedent of the pronoun "it" in the above verse is Torah study and not Teshuvah, as explained by the Ramban and others.
"It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. -and self-centered. Such an attitude runs contrary to the spirit of Torah and, ultimately, prevents one from grasping it, as explained in the following halachah.
"It is not across the sea" - i.e., it is not found in those who travel across the sea - for business purposes. In contrast, one is advised to travel to study Torah, as Avot relates: "Exile yourself to a place of Torah."
Therefore, our Sages said: - Avot 2:5
"Not everyone who is involved in business will become wise." - In his commentary on that Mishnah, the Rambam quotes the content of this halachah.
Our Sages also commanded: - Avot 4:12
"Minimize your business activities and occupy - The Hebrew, la’asok, is also used in the Ashkenazic text of the blessings recited before Torah study. In most contexts, that word is rendered as "business." Thus, employing it in the blessing implies that the manner in which a person applies himself to Torah study should resemble the way a businessman applies himself to his business, making it the central matter of his life.
yourself with Torah." - The practical applications of these concepts are found in the following halachah.
Commentary Halacha
The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." - Ta'anit 7a mentions the ideas related by the Rambam as well as other dimensions of the comparison between Torah and water.
This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any the haughty - i.e., the nature of such a personality does not allow an individual to grasp the words of Torah. As obvious from the contrast with the humble, pride prevents one from grasping Torah for two reasons:
a) A proud person will be less likely to make the effort necessary to open himself up to the instruction of a master;
b) Pride often leads a person to material desire, whose pursuit will take a person away from devotion to Torah study.
a) A proud person will be less likely to make the effort necessary to open himself up to the instruction of a master;
b) Pride often leads a person to material desire, whose pursuit will take a person away from devotion to Torah study.
but rather in the humble and lowly, who sit in the dust at the feet of the Sages - The Rambam borrows the phraseology of Avot 1:4. Others render the phrase: "Become dusty [pursuing] the Sages' feet" - i.e., follow them everywhere out of thirst to learn from them.
and remove the desires and pleasures of the times from their hearts - See Halachah 12.
They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. - Note the narrative fromYoma 35b quoted in the commentary on Chapter 1, Halachah 8, which describes Hillel's daily activities.
The rest of their days and nights - See Halachah 13.
are involved with Torah study.
Commentary Halacha
The previous halachot explained how important Torah study is and how involvement in business can present a contradiction to it. Since many might reach the conclusion that, if so, it is proper to be involved solely in Torah study with no thought of worldly matters, the Rambam clarifies accordingly...
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity desecrates [God's] name - In Hilchot Yesodei HaTorah, Chapter 5, and Hilchot Teshuvah 1:4, the Rambam mentions the severity of the sin of desecrating God's name.
dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world. - See the commentary on Chapter 1, Halachah 7, which quotes the Rambam's commentary on Avot at length, strongly decrying the deriving of material benefit from one's Torah knowledge.
These convictions are also expressed in Hilchot Matnot Ani'yim 10:18, which states:
Even a dignified Sage who becomes poor should work in a profession, even a degrading profession, rather than seek public assitance. It is better to skin the hides of dead animals than to tell the people, "I am a Sage, support me."
Our greatest Sages were wood-choppers, porters, water-drawers... They did not ask anything from the public and refused to accept anything that was given to them.
Our greatest Sages were wood-choppers, porters, water-drawers... They did not ask anything from the public and refused to accept anything that was given to them.
The Kessef Mishneh takes issue with the Rambam's statements and states that there is no prohibition against a Torah Sage receiving support from others. Though the Rambam quotes many examples of sages who performed simple labors to earn their livelihood, the Kessef Mishnehexplains how none of them can be taken to be conclusive proof of the Rambam's position.
For example, the Rambam quotes Yoma 35b, which relates how Hillel would do simple work to earn his sustenance. The Kessef Mishnehexplains that the Talmud's statements about Hillel were made before his greatness was appreciated. There is no proof that he continued working as a common laborer afterwards.
The practice of taking payment for Torah study has its source in Tosafot, Ketubot 106a, which relates that individuals who give up the opportunity to earn their livelihood in other professions so that they can teach Torah or serve as judges are able to receive remuneration, because, in essence, they are not receiving payment for their Torah, but for their time.
The Kessef Mishneh concludes:
It is possible to explain that our master's intention is that a person should not cast off the yoke of labor in order to receive his livelihood from others in order to study. Rather, first, he should learn a profession with which he can sustain himself. If that is sufficient for him, it is good. If not, he may receive his livelihood from the community...
Even if this is not our master's intention, as apparent from his Commentary on the Mishnah, whenever one is in doubt about the halachah, one should follow the custom. We have seen all the Sages of Israel, both before and after our master, accepting their livelihood from the community.
Furthermore, even if the halachah followed our master..., it is possible that all the sages of the [previous] generations agreed to do so because...if the livelihood of the scholars and the teachers were not available, they would not be able to labor in Torah as is fitting, and the Torah would be forgotten, Heaven forbid. Since it is available, they are able to study, "and Torah is magnified and becomes stronger."
Even if this is not our master's intention, as apparent from his Commentary on the Mishnah, whenever one is in doubt about the halachah, one should follow the custom. We have seen all the Sages of Israel, both before and after our master, accepting their livelihood from the community.
Furthermore, even if the halachah followed our master..., it is possible that all the sages of the [previous] generations agreed to do so because...if the livelihood of the scholars and the teachers were not available, they would not be able to labor in Torah as is fitting, and the Torah would be forgotten, Heaven forbid. Since it is available, they are able to study, "and Torah is magnified and becomes stronger."
These ideas are quoted as halachah by the Shulchan Aruch and the Ramah (Yoreh De'ah 246:5). It must be noted that even the Rambam (Chapter 6, Halachah 10, Commentary on the Mishnah, ibid.,Hilchot De'ot6:2) allows a person to give a sage money to invest, or to afford him other benefits in commerce and trade.
Our Sages declared: - Avot 4:5.
"Whoever benefits from the words of Torah forfeits his life in the world." - The Kessef Mishneh quoted above refers to the Rambam's commentary on this Mishnah. Major portions of the Rambam's statements are cited in our commentary on Chapter 1, Halachah 7.
Also, they commanded and declared: - Avot, ibid. The Rambam reverses the order of the statements in the Mishnah, perhaps, because the first clause is more explicit. Alternatively, because chronologically, Hillel, the author of the latter clause, preceded Rabbi Tzadok, the author of the former.
"Do not make them a crown to magnify oneself - a source of honor,
nor an axe to chop with." - i.e., a means of deriving a livelihood.
Also, they commanded and declared: - Avot 1:10.
"Love work and despise Rabbinic positions." - In his commentary on that Mishnah, the Rambam writes: "Without work, it will be difficult for him for him, and he will steal and cheat. Seeking positions of honor will bring about challenges."
Similarly, Avot 2:2 teaches:
"All Torah that is not accompanied by work will eventually be negated and lead to sin." - That Mishnah begins: "Torah is beautiful when accompanied by work."
Ultimately, such a person will steal from others. - The commentaries cite Kiddushin 29a: "Whoever does not teach his son a profession is as if he taught him to steal," as the source for the Rambam's statements.
Commentary Halacha
The Rambam continues the theme begun in the previous halachah. Not only is it forbidden to derive benefit from one's Torah knowledge...
It is a tremendous advantage for a person to derive his livelihood from his own efforts - and not from charity.
and is an attribute possessed by the pious of the first generations. -Among the examples of sages who worked as craftsmen mentioned in the Talmud are Rav Huna - a drawer of water (Ketubot 105a), Rabbi Meir - a barber (Eruvin 13a), Rabbi Yehudah - a porter (Nedarim 49b), and Rav Yosef - a miller, Rav Sheshet - a porter (Gittin 67b).
In this manner, one will merit all the honor - One of the rationales given by many of the Rabbis who permit scholars to derive benefit from their studies is that performing menial work will cheapen the common man's appreciation of them, and thus minimize the honor given to the Torah.
The Rambam (see the Commentary on the Mishnah, ibid.) holds the very opposite. The common people will respect a person who honestly earns his livelihood and will look down on a person who derives his income from charity.
and benefit in this world - i.e., God will grant him blessing and he will be able to earn a respectable income through his efforts.
In Hilchot Teshuvah 9:1, the Rambam elaborates how God will grant material blessings to a person who dedicates himself to Torah and mitzvot. These blessings will, in turn, afford him the opportunity of continuing and increasing his service of God.
and in the world to come - Though the person will also realize benefit in this world, "the principle remains for the world to come" (Pe'ah 1:1). (See also Hilchot Teshuvah, ibid.)
as [Psalms 128:2] states: "If you eat the toil of your hands, - On this verse, the Rabbis commented: 'the toil of your hands,' and not 'the toil of your heads.’“ When a person works with his hands, his mind is free to think about Torah. When he returns home, he may be physically tired, but he has no pressures from his business. In contrast, those whose profession involves mental effort have more difficulty diverting their attention from these matters to Torah.
you will be happy and it will be good for you." - Berachot 8a interprets this verse to mean...
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.
Commentary Halacha
The words of Torah will not be permanently acquired by a person who applies himself feebly - i.e., does not devote his energies to study.
[to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. - The pursuit of pleasure will prevent him from devoting himself to Torah study. During the time he is enjoying material benefits (how much more so if he has to work to earn the funds to obtain them), he could have been studying Torah.
Rather, one must give up his life for them - the words of Torah
constantly straining his body to the point of discomfort - As mentioned in the commentary on Halachah 6, the Rambam is not alluding to ascetic penances, but rather to the dedication of all one's energies to the acquisition of Torah knowledge.
without granting sleep to his eyes or slumber to his eyelids. - Note the following halachah, which describes the advantages of studying at night.
The Sages alluded to this concept - Berachot 63b; Midrash Tanchumah, No'ach 3
[interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." - Generally, the verse would be translated: "This is the law [when] a man..." However, the literal translation of the words was quoted to demonstrate the connection to our Sages' comments more graphically.
[to mean] that the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom. - Our Sages frequently associated the expression "tents" with houses of study. (See the commentaries on Genesis 25:27 and Deuteronomy 33:18.)
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." - When you minimize your involvement in Torah because of difficulties, then "your strength" - your Torah knowledge - will be "small" - will not remain with you (Lechem Mishneh).
Others cite Berachot 63a: "Anyone who applies himself feebly to the words of Torah will not have the strength to stand in a day of adversity."
He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, - The Hebrew word af can have both meanings - "even" and "anger."
this is what remained with me. - The commentaries interpret this as a reference to the anger displayed by the teachers during their instruction. (See Matnat K'hunah, Kohelet Rabbah 2:9.) This continues the theme that the dedication to Torah study beyond one's nature is the key to acquiring Torah as one's own.
In his commentary on Avot 5:19, the Rambam quotes this verse and interpretation, and associates it with the advice he gives teachers in Chapter 4, Halachah 5, to cast fear into the hearts of the students.
Our Sages declared: - Jerusalem Talmud, Berachot 5:1
A covenant has been established that anyone who wearies himself in Torah study in a house of study - Many manuscripts substitute "in a synagogue," as is the text in the Jerusalem Talmud.
will not forget it quickly - i.e., the fact that study is carried out in a house of study itself contributes to its retention by the students. Accordingly, our Sages highly recommend that one study in a house of study (or at least in a synagogue) whenever possible. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:10.)
Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom." -It must be noted that Berachot 63b severely criticizes those who study Torah alone (when they have the opportunity to study with others). Similarly, in the following chapter, when the Rambam discusses the actual process of study, he continually refers to a teacher studying with many students.
Whoever raises his voice during his studies - The Jerusalem Talmud,Berachot 5:1, emphasizes that one should not raise one's voice overly loud.
will permanently acquire the subject matter. - II Samuel 23:5 states: "for He has made an everlasting covenant with me, ordered in all and preserved." Eruvin 54a interprets the "everlasting covenant" as a reference to the Torah, and states: "If it is ordered in all a person's 248 limbs" - i.e., if his entire body is involved in his study - "it will be preserved."
The Tanya, Chapter 38, explains that a person who studies out loud and invests his energy in Torah study elevates his body and natural life force.
In contrast, one who reads silently will forget quickly. - It is difficult to ignore the contrast between secular study, which is carried out in a silent library, and the study of Torah carried out in a noisy house of study, each person verbalizing the subject matter which he is studying.
Based on Berachot 15b and the Shulchan Aruch, Orach Chayim 62:3,Shulchan Aruch HaRav (Hilchot Talmud Torah 2:12) states that the study of Torah is comparable to other mitzvot associated with speech. A person cannot fulfill his obligation through mere thought, and must either vocalize the words himself or hear from someone else who reads out loud.
Commentary Halacha
Even though it is a mitzvah to study during the day and at night -See Chapter 1, Halachah 8.
it is only at night that a person acquires most of his wisdom. - Eruvin65a states: "The moon was created only for Torah study." The term "wisdom" is interpreted as a reference to those aspects of Torah study described as Gemara or Talmud (Chapter 1, Halachah 11). At night, when a person is removed from his daytime pressures, he is able to concentrate more on these abstract subjects.
Therefore, a person who desires to merit the crown of Torah - See the commentary on Halachah 1 with regard to the latter term.
should be careful with all his nights, not giving up even one to sleep - Hilchot De'ot 4:4 states that a person should sleep eight hours each night. The commentaries have questioned whether here, the Rambam is advising a person to strain himself beyond those limits, or whether the Rambam is merely stating that the nighttime hours a person has available should be devoted to Torah study.
eating, drinking - In Hilchot De'ot 5:1, the Rambam counsels: "A Torah Sage should not be a glutton. Rather, he should eat only the foods that are appropriate for his physical health and [even of those], he should not partake excessively. He should not pursue [food] after filling his gut."
talk - In general, the Rambam advises against excessive speech. Hilchot De'ot 2:4 states: "A person should also remain silent to a great extent, and speak only about words of wisdom or things he requires to maintain his existence."
or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eicha 2:19] states: 'Arise, sing out at night..." - Note the commentaries on Deuteronomy 31:9, which describe the Torah as God's song.
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God." -Avodah Zarah 3b comments: "Why does 'God ordain His kindness during the day'? Because 'at night, His song (the Torah) is with me.’“
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness - i.e., the nights
is hidden away from His treasures - the Torah. Therefore,
a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. - This is the opinion of Rabbi Natan, as quoted in Sanhedrin 99a, and in the Sifre, Sh'lach.
Similarly, anyone who has the potential to occupy himself with Torah study and does not - Sanhedrin, op. cit.) quotes Rabbi Nehorai for this definition of the above verse.
or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category - This definition is not mentioned in any of the opinions quoted in Sanhedrin or the Sifre in the definition of the above verse.
of "those who scorn the word of God." -The Lechem Mishnehemphasizes that this severe condemnation applies even when a person ignores his study out of laziness and idle tendencies, without any contempt or disrespect for the Torah.
Our Sages declared: - Avot 4:11
"Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." - In his commentary on that Mishnah, the Rambam writes:
A person who studies Torah in poverty and need, straining himself to study despite these pressures, will ultimately merit to study amidst prosperity without any disturbances to his study.
[Conversely,] a person who neglects Torah study because he is prosperous and, therefore, is busy eating, drinking, and seeking pleasure, will ultimately become poor to the extent that the reason he neglects Torah study will be his pursuit of his daily bread.
[Conversely,] a person who neglects Torah study because he is prosperous and, therefore, is busy eating, drinking, and seeking pleasure, will ultimately become poor to the extent that the reason he neglects Torah study will be his pursuit of his daily bread.
This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies" - This interpretation of the verse resembles that of Rashi's commentary on the Torah. Note the conclusion of Hilchot Lulav, where the Rambam interprets the verse differently, stressing the importance of serving God with joy.
and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."
Talmud Torah - Chapter Four
Halacha 1
Torah should be taught only to a proper student - one whose deeds are attractive - or to a person whose behavior is unknown. However, [a potential student] who follows bad ways should be influenced to correct his behavior and trained to follow a straight path. [After he repents, his deeds] are examined and he is allowed to enter the house of study to be instructed.
Our Sages said: Whoever teaches an improper student is considered as if he throws a stone to Mercury, as [Proverbs 26:8] states: "As one who winds a stone in a sling, so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor."
Similarly, one should not study from a teacher who does not follow a proper path, even though he is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path, as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: If a teacher resembles "a messenger of the Lord of Hosts," seek Torah from his mouth. If he does not, do not seek Torah from his mouth.
Halacha 2
How is [Torah] taught? The teacher sits at the head and the students sit around him, so that all can see the teacher and hear his words.
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground or everyone should sit on chairs.
Originally, the teacher would sit and the students would stand. [However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated.
Halacha 3
If the teacher [desires] to instruct the students personally, he is entitled to do so. If he [desires to] teach through the medium of a spokesman, the spokesman should stand between him and the students. The teacher speaks to the spokesman and he announces the teaching to all the students.
When they ask the spokesman a question, he asks the teacher. The teacher, [in turn,] replies to the spokesman and the spokesman replies to the questioner.
The teacher should not raise his voice above that of the spokesman. Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher.
The spokesman is not allowed to detract from, add to, or change [the teacher's words], unless he is the teacher's father or teacher. If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it], mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." [This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name.
Halacha 4
If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them and display anger. Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah.
Similarly, the student should not say "I understood" when he did not understand. Rather, he should ask again and again, even if he requires several repetitions. If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak."
Halacha 5
A student should not be embarrassed because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything.
Accordingly, the Sages of the previous generations stated: "A bashful person will not learn, nor should the short-tempered teach."
When does the above apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them, and, therefore, do not understand, he is obligated to display anger towards them and shame them with his words, to sharpen their powers of concentration. In this context, our Sages said: "Cast fear into the students."
Therefore, it is not fitting for a teacher to act frivolously in the presence of his students. He should not amuse himself in their presence, nor should he eat and drink with them. [These restrictions are intended] so that they fear him and study under him at a fast pace.
Halacha 6
When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. [Thus,] a student should not ask until he sits and rests.
Two should not ask at once. A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they are involved with, lest he become embarrassed.
The teacher may [deliberately] lead the students astray with his questions and the deeds he carries out in their presence to sharpen their powers of concentration and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with, to spur them on.
Halacha 7
A person should not ask a question while standing, nor should a person respond while standing. One should not ask from a high place, from far away, or from behind the elders.
A question should be asked of the teacher regarding only the subject which they are reading. A question should be asked only with an attitude of awe. A person should ask concerning only three halachot [while studying] the same subject.
Halacha 8
[The following rules apply when] two people ask questions simultaneously: If one question is to the point and the other is not to the point, attention is paid to the question which is to the point. [If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. [If one question concerns] the interpretation of the verses of the Torah, and the other aggadah, attention is paid to the question which concerns the interpretation of the verses of the Torah.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one, attention is paid to the question which concerns the inference drawn from a minor premise to a major one. [If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words, attention is paid to the question which concerns the analogy established on the basis of similar words.
If of the two questioners, one was a sage and one was a commoner, attention is paid to the sage; one a student and one a commoner, attention is paid to the student. However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated, or both questions concern actual deeds - from this point on, the spokesman has the option [of giving precedence to whichever question he desires].
Halacha 9
One should not sleep in a house of study. When any person dozes in the house of study, his Torah will be torn in shreds. This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags."
Conversation in the house of study should concern only the words of Torah. Even if someone sneezes, one should not wish him: "[To your] recovery" in the house of study. Needless to say, the discussion of other matters is prohibited.
The sanctity of a house of study exceeds that of a synagogue.
Commentary Halacha
Torah should be taught only to a proper student - Psalms 50:16states, "Wicked man, why do you discuss My laws?"
one whose deeds - his observance of the mitzvot
are attractive - or to a person whose behavior is unknown. - Berachot28a relates that Rabban Gamliel restricted entry to the house of study to any student "whose inside did not reflect his outside" - i.e., to anyone whose character did not match his external appearance as a Torah scholar.
Rabban Gamliel's colleagues did not agree with this approach, and when Rabbi Eleazar ben Azariah was appointed in his place, these restrictions were lifted. That day, hundreds of students streamed into the house of study, and even Rabban Gamliel felt the need to reconsider his approach. (See Lechem Mishneh.)
[The Chiddushei Harim questioned Rabban Gamliel's change of heart. Did he not know that when the restrictions were lifted, more students would enter the house of study? However, Rabban Gamliel saw that once the students entered the house of study, the environment had a positive effect on their characters and prompted self-refinement. Therefore, he reconsidered.]
However, [a potential student] who follows bad ways should - first
be influenced to correct his behavior and trained to follow a straight path - of Torah living.
[After he repents, his deeds] are examined and - only then
he is allowed to enter the house of study to be instructed.
Our Sages said: - Chullin 133a
Whoever teaches an improper student is considered as if he throws a stone to Mercury - i.e., Mercury, the Roman god of wayfarers. His symbol was three stones positioned in the form of a triangle. He was worshiped by throwing stones at that symbol.
as [Proverbs 26:8] states: "As one who winds a stone in a sling - the worship of Mercury
so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor." - Shulchan Aruch HaRav (Hilchot Talmud Torah 4:17 and Kuntres Acharon 4:1) emphasizes that the restriction applies only to the teacher. The student, himself, should endeavor to study, and it is hoped that the Torah will motivate him to improve his behavior. (See Chapter 3, Halachah 5.)
Furthermore, if the student seeks very earnestly to study, even though he has not changed his behavior, he should be instructed, the teacher carefully balancing his reproofs with positive reinforcement. Our Sages (see the uncensored text of Sotah 47a) were highly critical of Rabbi Yehoshua ben Parchiah, who "pushed Jesus away with two hands," and thus caused him to forsake Judaism entirely.
Similarly, one should not study from a teacher who does not follow a proper path, even though he - the teacher
is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path - Mo'ed Katan 17a relates that there was a Torah sage whose knowledge was needed by his community. However, because of his unsavory behavior, Rav Yehudah placed him under a ban of ostracism.
as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: - Mo'ed Katan (ibid.)
If a teacher resembles "a messenger - The Hebrew malach also means angel.
of the Lord of Hosts," seek Torah from his mouth. - Implied is that in addition to having knowledge and the ability to communicate it, a teacher must be a paradigm of Torah behavior, fit to be emulated by his students.
If he does not, do not seek Torah from his mouth. - Chaggigah 15b questions how Rabbi Meir would study from Acher, a great sage who scorned the observance of mitzvot. It explains that Rabbi Meir followed the instruction of Proverbs 22:17: "Turn your ear, hear the words of the wise, and direct your heart to My intention," which implies that one can "hear the words of the wise" and, instead of being influenced by them, "direct your heart to My (God's) intention."
The Talmud continues, explaining that only a sage of stature who can "suck a pomegranate and discard its shell" may follow such a course of behavior. Most people should refrain from studying under such teachers.
Accordingly, the Lechem Mishneh concludes that the Rambam did not quote the passage from Chaggigah because, at present, there are none who are of a stature great enough not to be influenced by a teacher of improper character.
The Sefer Kovetz notes that the Rambam mentions this verse in the beginning of his introduction to the Guide to the Perplexed, alluding to the fact that, in composing that work, he had to follow Rabbi Meir's example and study under teachers whose behavior he would not desire to emulate. Nevertheless, this did not represent a contradiction to his omission of this teaching in the Mishneh Torah. We find that under extraordinary conditions, it is permitted to follow a minority opinion in the Talmud. Hence, when the Rambam saw the need to compose a text like the Guide to the Perplexed, he felt that under such conditions, he should follow Rabbi Meir's example.
Commentary Halacha
How is [Torah] taught? The teacher sits at the head and the students sit around him - in a half-circle. (See Sanhedrin 30b.)
so that all can see the teacher and hear his words. - Keritot 6a states: "When you sit before your teacher, look at his face, as [implied by Isaiah 30:20]: 'And your eyes shall behold your teachers.54
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground - Mo'ed Katan 16b praises King David for forgoing his royal honor and sitting on the floor to study together with the Rabbis.
or everyone should sit on chairs. - Megillah 21a notes that God told Moses (Deuteronomy 5:28): "stand together with me." Since God neither stands nor sits, the verse obviously refers to the proper approach to instruction, where no distinction is made between the teachers and the students.
Rabbenu Nissim and other commentators cite certain Talmudic passages which appear to contradict this principle. He explains that sometimes the teacher would sit in an upraised position, so that the students could hear his words more easily. Alternatively, when a sage possessed semichah, the distinct Rabbinic ordination conveyed in a line from teacher to teacher, stretching back to Moses, he was granted greater privileges.
Originally, the teacher would sit and the students would stand. - TheLechem Mishneh notes that this appears to be a direct contradiction to the principle of equality mentioned beforehand. However, he explains that the teachers were allowed to sit in order to be able to relax and transmit the subject matter more clearly. Hence, adopting that position does not represent any superiority over the students.
[However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated. - Megillah (ibid.) states:
From the time of Moses, our teacher, until Rabban Gamliel, people studied Torah only while standing; after Rabban Gamliel died, sickness descended on the world and they would study Torah while seated.
This refers to Rabban Gamliel the elder. Sotah 9:16 relates that when he died: "The honor of the Torah was nullified." Commenting on that Mishnah, the Rambam associates the nullification of the Torah's honor with the practice of studying while seated.
Commentary Halacha
If the teacher [desires] to instruct the students personally, he is entitled to do so. - Although it was common for Torah Sages to employ the services of a spokesman, there was no obligation to do so.
If he [desires to] teach through the medium of a spokesman - There is a difference of opinion between the commentaries regarding the function of this individual. Rashi, Yoma 20b, considers him to be a translator, and, indeed, that is the literal meaning of the term metargaman. In Babylon and even in Eretz Yisrael, the popular spoken language was Aramaic, while many of the Sages preferred to teach in Hebrew. Therefore, they would speak to the spokesman in a hushed tone in Hebrew, and he would translate the teachings to Aramaic and teach them to the public in a loud voice.
Others maintain that the spokesman was no more than a "human microphone." Rather than have the sage weary himself in speaking in a tone which all could hear, he would speak softly, and the spokesman would speak in a tone that all could hear. This opinion is supported by certain passages (e.g., Kiddushin 31b), which refer to the spokesman asamoriyah, which is the Aramaic for metargaman.
The Ra'avad mentions a third perspective, explaining that the spokesman also communicated the teacher's words in a manner that could be understood and grasped by the students. Rabbi Shalom Dovber of Lubavitch follows a similar, but not identical, view. In Yom Tov Shel Rosh Hashanah 5666, he elaborates on this concept in detail, explaining that the teacher was on too high a level to explain his ideas in a manner which the common people could understand. Therefore, he would employ a spokesman, who, though he was able to comprehend the teacher's statements, was on a level that his explanations would not be too sophisticated for the people to grasp. (See also Kohelet Rabbah 7:12, 9:24.)
The use of a spokesman was also a sign of honor and respect for the teacher. (See Rashi, Deuteronomy 32:44.)
the spokesman should stand between him and the students. The teacher speaks to the spokesman - in a hushed tone
and he announces the teaching to all the students - in a manner in which they could hear. (See Sotah 40a, Chullin 15a, from which we can derive a picture of the process of instruction.)
When they ask the spokesman a question, he asks the teacher - in a hushed tone, as explained.
The teacher, [in turn,] replies to the spokesman - in a hushed tone
and the spokesman replies to the questioner - out loud, so that others can hear.
The teacher should not raise his voice above that of the spokesman. - The Kessef Mishneh cites Berachot 45a, which quotes the manner in which Moses relayed God's words at the giving of the Torah (Exodus 19:19) as the source for this concept. Nevertheless, others note that the passage in Berachot refers to a metargaman who translates the Torah reading for the people, and is not necessarily relevant to the situation at hand. Rather, they suggest that the descriptions of the use of spokesmen in the passages cited above serve as the source for this idea.
Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher. - as a mark of respect and deference.
The spokesman is not allowed to detract from, add to, or change [the teacher's words] - The Rambam's statements are quoted from the Jerusalem Talmud, Megillah 4:10. The Ra'avad differs, and quotes a narrative from Yoma 20b, which relates how Rav served as a spokesman for Rav Shilat and altered the connotation of his words. The Ra'avad explains that since Rav's scholarship was greater than Rav Shilat's, he was entitled to do so.
The Kessef Mishneh states that the Rambam did not mention such a possibility, because it is very improbable that a greater sage would serve as a spokesman for a sage of lesser stature.
unless he is the teacher's father or teacher - Rabbenu Nissim explains that a teacher or father is allowed to serve as a spokesman for his students, since they will not be jealous of the honor afforded him. TheKessef Mishneh relates that the Rambam's phraseology indicates a situation which is bidievad (after the fact), and ideally, neither a father or teacher should serve in this position.
There is one exception to the above principle, and, in the following situation, the spokesman should alter the teachers words...
If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it] - i.e., the teacher's father or teacher
mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." - Kiddushin 31b relates that when Rav Ashi's son lectured, he would tell the spokesman: "This is what my father and teacher said...," and the spokesman would say: "This is what Rav Ashi said..."
This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name. -Kiddushin (ibid.) mentions this concept within the context of the laws governing the respect due to one's father. (See Hilchot Mamrim6:3.) This concept is also quoted in Chapter 5, Halachah 5, as an expression of the proper respect due a teacher.
Commentary Halacha
If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them - </>In Hilchot De'ot2:3, the Rambam explains in detail how "anger is a very bad trait, and it is proper for a person to separate himself from it entirely."
He continues (ibid. 2:5) explaining how a teacher should instruct the students "in a composed and pleasant manner, without shouting." Here, as well, he does not center on the negative aspects of anger in its own right, but rather its impropriety as an educational technique.
and display anger. - Note the Mishnah, Avot 2:5, cited by the Rambam in the following halachah. Soferim 16:2 states: "One should teach the Talmud with a pleasant countenance and the aggadah with a patient countenance."
Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah. -Deuteronomy 31:19 states that Torah must be placed in a student's mouth.Eruvin 54b interprets this as a charge to teachers, requiring them to review the subject matter with their students until the latter comprehend it fully. The passage continues, praising Rabbi Pereidah for teaching one of his students each point four hundred times.
Though patience is generally required of a teacher, there are times when he should display anger as explained in the following halachah.
Similarly, the student should not say "I understood" when he did not understand. - Derech Eretz Zuta, Chapter 2, states: If you desire to study, Do not say "I have comprehended it," when you have not.
Rather, he should ask again and again, even if he requires several repetitions. - The teacher's patient devotion to his students must be reflected by them. They must dedicate themselves to understanding their teacher's words and steadfastly apply themselves to their study until they comprehend.
If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak." - Megillah 28a relates that Rabbi Yehudah Hanasi gave such a reply to Rabbi Yehoshua ben Korchah after the latter impatiently rebuked him for what seemed an irrelevant question.
Commentary Halacha
A student should not be embarrassed - and therefore be prevented from asking questions]
because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. - On the contrary, he should ask that it be repeated, and his colleagues are obligated to show him the courtesy of patiently listening to the repetition.
If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything. - Berachot 63b teaches: "Any student who humbles himself because of the words of Torah will ultimately be uplifted." Rashi explains that this refers to a student who asks all the questions that bother him even though his colleagues look down upon him.
Accordingly - This refers to both this and the previous halachah
the Sages of the previous generations stated: - Avot 2:5
"A bashful person will not learn, nor should the short-tempered teach." - The two faults lead to the same difficulty. The teacher will explain the subject matter in a manner which he thinks is correct. However, it will not be grasped by the students.
When does the above - the directive that a teacher should patiently repeat his words without displaying anger
apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them and, therefore, do not understand - further repetition will not help, for the students will not concentrate then, either. Therefore,
he is obligated to display anger - This translation is based on Hilchot De'ot 2:3, which explains that a person may act in an angry matter to cast fear into the hearts of others. However, he, himself, should not be angry.
towards them and shame them with his words to sharpen their powers of concentration. - Since their difficulty stemmed from their lack of concentration, by forcing the students to apply themselves, the teacher will enable them to learn.
In this context, our Sages said: - Ketubot 103b relates that Rabbi Yehudah Hanasi mentioned this concept in his last will and testament. In particular, this advice was given to his son, Rabban Gamliel, with regard to the manner in which he should conduct himself as a nasi. The Rambam interprets the lesson as more general in nature and applies it to the relationship between every teacher and student.
"Cast fear into the students." - Similarly, Shabbat 30b states that a student must sit in utter dread of his teacher.
Therefore - in order to cultivate this aura of respect
it is not fitting for a teacher to act frivolously in the presence of his students. - In general, the Rambam advises against frivolous behavior, and favors a reserved, but pleasant and happy approach to others. (See Hilchot De'ot 2:7, 5:2.)
He should not amuse himself in their presence, nor should he eat and drink with them. - This does not imply that a teacher must demonstrate a totally stern approach. Shabbat (ibid.) relates how Rabbah would begin his lectures with a witty statement. His students would laugh and, afterwards, he would sit in awe and begin the lesson.
[These restrictions are intended] so that they fear him and study under him at a fast pace.
Commentary Halacha
The previous halachot mentioned the importance of asking questions. This and the next two halachot deal with the proper manner of asking such questions.
When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. - lest he be prodded into responding hastily, without thinking out the matter in its entirety
[Thus,] a student should not ask until he sits - as mentioned in Halachah 2
and rests.
Two should not ask at once. - First, this is proper manners. Second, it is impossible to hear two people simultaneously.
A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they - he and the students
are involved with, lest he - not know the answer...
become embarrassed - and give an incorrect reply. Shabbat 3b relates that Rabbi Chiyya gave Rav this advice after he asked a question of Rabbi Yehudah Hanasi concerning an unrelated matter.
In the process of instruction...
The teacher may [deliberately] lead the students astray with his questions - asking about matters which are unrelated, to see whether the students can follow the line of thought.
Berachot 43b relates that Rabbah made certain statements that ran contrary to the Sages' teachings about the mitzvah of sending away the mother bird. The Talmud explains that he did this in order to check his students' knowledge. Eruvin 13a relates that Rabbi Akiva also made statements with a similar intent.
and the deeds he carries out in their presence to sharpen their powers of concentration - e.g., Chullin 43b relates that Rabbah inspected an animal to see whether it was kosher or not, in a manner which contradicted his own teachings. Here, too, it is explained that his intention was to test his students.
and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with - Bava Metzia 97a relates that a teacher has the right to change the subject matter which the students are studying. However, it does not provide the explanation given by the Rambam here.
to spur them on. - to pique their curiosity and stimulate their desire to learn.
Commentary Halacha
The laws mentioned in this halachah, as well as those of previous and the subsequent halachot, are derived from the Tosefta, Sanhedrin, Chapter 7. Nevertheless, the Rambam does not quote these laws in the same order as the Tosefta.
A person should not ask a question while standing, nor should a person respond while standing. - for a person is more composed when seated. Berachot 27b and Tosafot, B'chorot 36a mention instances when questions were asked while standing. The Beit HaMelech explains that matters which do not require intense thought may be asked while standing, but matters which require concentration should be discussed when both the questioner and the teacher are seated.
Avodat HaMelech explains that the Rambam does not intend to imply that the student should not stand. On the contrary, were he to stand, that would be a sign of respect. Rather, he means that questions should not be addressed to a teacher while the latter is standing.
One should not ask from a high place, from far away, or from behind the elders. - This is not a sign of respect for the teacher.
A question should be asked of the teacher regarding only the subject which they are reading. - The Kessef Mishneh notes the apparent redundancy between this statement and a similar one in the previous halachah, and explains that, in the previous halachah, the Rambam meant that when studying the laws of the Sabbath, a student should not ask his teachers about the laws of the festivals. In this halachah, the Rambam teaches that even within the general subject of the Sabbath laws, while studying the laws of one melachah (forbidden act), a student should not inquire regarding another.
Many of the manuscript versions of the Mishneh Torah state k’inyan (to the point), rather than b’inyan sheheim koreim bo (regarding the subject they are reading). According to these texts, there is no redundancy. Rather, this halachah teaches that a student's questions should be direct, without mentioning any extraneous matters.
A question should be asked only with an attitude of awe. - Just as the Jews received the Torah on Mount Sinai with fear and awe, similarly, our study of Torah must be charged with similar emotions (Berachot 22a).
A person should ask concerning only three halachot [while studying] the same subject. - for it would be difficult for him to grasp more than three new concepts at a time. Also, it is not courteous to the other students for one person to be asking continually.
Commentary Halacha
[The following rules apply when] two people ask questions simultaneously: - A Torah Sage is obligated to answer all questions posed to him, regardless of who the questioner is or what he asks. Thus, this halachah does not rule out a response being given to a particular questioner, but rather establishes the priorities for those responses to be given.
If one question is to the point - This translation is based on the commonly published text of the Mishneh Torah. Other texts read b’inyan, which would be rendered "with regard to the matter (under discussion)." (See Rabbenu Nissim, Megillah)
and the other is not to the point, attention is paid to the question which is to the point - because it will be possible to answer in a direct manner.
[If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied. - Since, as mentioned in Chapter 3, Halachah 3, the greatness of Torah is that it leads to deed, questions that are directly related to deed are given precedence.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. - since questions of Torah law, while not necessarily immediately relevant to actual deed, provide guidelines regarding our future behavior. In contrast, the interpretation of Torah verses is a more abstract realm of study, further removed from our immediate behavior.
[If one question concerns] the interpretation of the verses of the Torah, and the other aggadah - i.e., the ethical and metaphysical realm of Torah teachings
attention is paid to the question which concerns the interpretation of the verses of the Torah. - Though they are somewhat removed from being practical guidelines for behavior, the former are still in the category of halachah - the aspect of Torah study that is related to deed and action. Hence, it is given precedence over aggadah, whose lessons are more personal and require a greater effort to internalize.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one - a kal vichomer, a fortiori reasoning.This is one of the thirteen rules of Biblical exegesis mentioned by Rabbi Yishmael in the introduction to the Sifre.
For example, Bava Metzia 3b attempts to derive the following concept using a kal vichomer:
Just as a person's own statements, which do not obligate him to pay a fine [and hence, can be considered a minor premise], obligate him to take an oath, the testimony of witnesses, which does obligate him to pay a fine [and, hence, can be considered a major premise,] should also obligate him to take an oath.
attention is paid to the question which concerns the inference drawn from a minor premise to a major one. - As above, though the latter subject matter is somewhat removed from being practical guidelines for behavior, it is still in the category of halachah - the aspect of Torah study that is related to deed and action.
[If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words - a gezeirah shaveh. This is also one of the thirteen rules of Biblical exegesis mentioned by Rabbi Yishmael, as cited above.
When a common word or phrase is found in two separate verses, an analogy is established between them, and concepts applicable to one can be related to the other. However, it must be emphasized that a gezeirah shaveh cannot be arrived at independently, but must be received from a teacher, who, in turn, received it from his teacher in a chain extending back to Moses at Mount Sinai.
attention is paid to the question which concerns the analogy established on the basis of similar words. - The Pri Chadash explains that though both of these have equal status, being included as part of the thirteen rules of Biblical exegesis, precedence is given to the gezeirah shaveh. A person is able to derive a kal vichomer on the basis of his own process of reasoning. In contrast, since a gezeirah shaveh is not the product of one's own thought process, it is more likely to be forgotten. Hence, it is given precedence.
If of the two questioners, one was a sage and one was a commoner, attention is paid to the sage - as mentioned in the next chapter, we are obligated to show Torah Sages respect and honor.
one a student and one a commoner, attention is paid to the student. - Though a student need not be honored in the same way as a sage, a student's dedication to Torah study is deserving of a certain measure of respect.
However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated - The translation of the latter phrase is based on the commentary of the Kessef Mishneh.
or both questions concern actual deeds - from this point on, the spokesman - who relays the questions to the teacher, as mentioned in halachah 3.
has the option [of giving precedence to whichever question he desires].
Commentary Halacha
One should not sleep in a house of study. - Megillah 28a relates that Rabbi Zeira's students asked him why he had merited a long life. Among the reasons he gave them was that he had never slept (or even napped) in the house of study.
The Shulchan Aruch (Orach Chayim 151:3) allows one to sleep in a house of study. Shulchan Aruch HaRav (Hilchot Talmud Torah 4:12) explains that this leniency was granted when a person spent his days and nights in the house of study. Therefore, rather than cause him to waste his time going back and forth from his home, he was permitted to sleep in the house of study.
When any person dozes in the house of study, his Torah will be torn in shreds. - i.e., his memory will become faulty and he will be able to recall only what he has learned at certain times (Rashi, Sanhedrin 71a).
This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags." - Sanhedrin, op. cit., quotes Rabbi Zeira (see above) as making this statement.
Conversation in the house of study should concern only the words of Torah. - There are two reasons why unnecessary conversation is forbidden in the house of study:
a) to prevent wasting time that could be used for Torah study. (SeeBerachot 53a);
b) as a token of respect for the house of study. According to this rationale, such conversation is forbidden even when it does not involve making an interruption in one's studies. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:11.)
a) to prevent wasting time that could be used for Torah study. (SeeBerachot 53a);
b) as a token of respect for the house of study. According to this rationale, such conversation is forbidden even when it does not involve making an interruption in one's studies. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:11.)
Even if someone sneezes, one should not wish him: "[To your] recovery" - This was the Talmudic equivalent of Gesundheit or "God bless you."
in the house of study. - Berachot, loc. cit., relates that this rule was observed in Rabban Gamliel's house of study.
Needless to say - if such statements are forbidden...
[the discussion of] other matters is prohibited. - Chaggigah 12b adds that a person who discusses other matters in a house of study will be punished by being forced to eating glowing coals.
The sanctity of a house of study exceeds that of a synagogue. - NoteHilchot Tefillah, Chapter 11, where the Rambam discusses the sanctity of houses of study and synagogues in detail, mentioning various (restrictions) on our behavior that were ordained as a token of respect. (See also Turand Shulchan Aruch, Orach Chayim 151.)
The greater sanctity of a house of study is expressed by the law (Hilchot Tefillah, Halachah 14), that a synagogue may be transformed into a house of study. However, a house of study should not be transformed into a synagogue.
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Hayom Yom:
• English Text | Video Class• Sunday, Kislev 17, 5776 · 29 November 2015
"Today's Day"
Tuesday Kislev 17 5704
Torah lessons: Chumash: Vayeishev, Shlishi with Rashi.
Tehillim: 83-87.
Tanya: I have heard (p. 627)...suffice for the knowing. (p. 631).
Chassidus Chabad opens the gates to the chambers of chochma and bina, enabling one to know and to recognize - with intellectual comprehension - "He who spoke and the world came into being.1 It awakens the feelings of the heart so that it is aroused with the emotion engendered by that particular intellectual comprehension.2 And Chassidus Chabad shows the way that each individual - commensurate with his innate abilities - can "approach the Sacred," to serve G-d with his mind and heart.
FOOTNOTES
1. See Siddur p. 30, line 37 (Baruch she'amar); compare Tehillim 33:9.
2. Of G-d. A specific intellectual contemplation arouses (or engenders) a specific emotion related to it.
Hayom Yom:
• English Text | Video Class• Sunday, Kislev 17, 5776 · 29 November 2015
"Today's Day"
Tuesday Kislev 17 5704
Torah lessons: Chumash: Vayeishev, Shlishi with Rashi.
Tehillim: 83-87.
Tanya: I have heard (p. 627)...suffice for the knowing. (p. 631).
Chassidus Chabad opens the gates to the chambers of chochma and bina, enabling one to know and to recognize - with intellectual comprehension - "He who spoke and the world came into being.1 It awakens the feelings of the heart so that it is aroused with the emotion engendered by that particular intellectual comprehension.2 And Chassidus Chabad shows the way that each individual - commensurate with his innate abilities - can "approach the Sacred," to serve G-d with his mind and heart.
FOOTNOTES
1. See Siddur p. 30, line 37 (Baruch she'amar); compare Tehillim 33:9.
2. Of G-d. A specific intellectual contemplation arouses (or engenders) a specific emotion related to it.
---------------------• Daily Thought:
Nuclear Fission
Darkness was created with purpose, just as light. It is only the human mind that has confused the two and wreaked havoc in the world.
In this murky swamp of confusion, darkness becomes evil, for it entraps the light. When we tug to fissure their bond, an iron resistance opposes us.
But that is our mission; it was for this healing that we were given the inner wisdom, the Torah. So with every progress of wisdom and each act of beauty, we loosen that bond.
In the final release, a burst of energy shakes the cosmos.
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