Today's Laws & Customs:
• "Rosh Hashanah of Chassidism"
The Rosh Hashanah ("new year") of Chassidism, marking the liberation of Rabbi Schneur Zalman of Liadi and the subsequent blossoming of Chabad Chassidism, is celebrated for two days, Kislev 19-20. (The Rebbe was released from prison on the 19th, but his full freedom was only obtained late in the evening -- Kislev 20 on the Jewish Calendar.) The two days are celebrated with farbrengens (Chassidic gatherings) and an increased commitment to the ways and teachings of Chassidism. Tachnun (supplication) and similar prayers are omitted. For more information and links, see entries for yesterday Kislev 19.
Today in Jewish History:
• Ezra's Address (347 BCE)
Ezra, head of the Sanhedrin and the leader of the Jewish people at the time of the building of the Second Temple, made an historic address to a three-day assemblage of Jews in Jerusalem, exhorting them to adhere to the teachings of the Torah and to dissolve their interfaith marriages (the Jewish people were on the verge of complete assimilation at the time, following their 70-year exile in Babylonia).
Links: On Intermarriage
• Tanya Published (1796)
The first printing of the "bible of Chassidism", the Tanya, the magnum opus of Rabbi Schneur Zalman of Liadi, founder of Chabad.
Links: The Longer Shorter Way; Lessons in Tanya (includes an English translation of the Hebrew text plus explanatory commentary in English); 28 Teachings
Daily Quote:
In the days of Moshiach, every species of trees will bear edible fruit.[Midrash Torat Kohanim]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayeishev, 4th Portion Genesis 38:1-38:30 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 38
1Now it came about at that time that Judah was demoted by his brothers, and he turned away until [he came] to an Adullamite man, named Hirah. אוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֵּ֥רֶד יְהוּדָ֖ה מֵאֵ֣ת אֶחָ֑יו וַיֵּ֛ט עַד־אִ֥ישׁ עֲדֻלָּמִ֖י וּשְׁמ֥וֹ חִירָֽה:
Now it came about at that time: Why was this section placed here, where it interrupts the section dealing with Joseph? To teach us that his (Judah’s) brothers demoted him from his high position when they saw their father’s distress. They said, “You told [us] to sell him. Had you told [us] to return him, we would have obeyed you.” [from Tanchuma Buber, Vayeshev 8] ויהי בעת ההוא: למה נסמכה פרשה זו לכאן, והפסיק בפרשתו של יוסף, ללמד שהורידוהו אחיו מגדולתו כשראו בצרת אביהם, אמרו אתה אמרת למכרו, אלו אמרת להשיבו היינו שומעים לך:
and he turned away: from his brothers. ויט: מאת אחיו:
to an Adullamite man: He entered into a partnership with him. עד איש עדלמי: נשתתף עמו:
2And there Judah saw the daughter of a merchant named Shua, and he took her and came to her. בוַיַּרְא־שָׁ֧ם יְהוּדָ֛ה בַּת־אִ֥ישׁ כְּנַֽעֲנִ֖י וּשְׁמ֣וֹ שׁ֑וּעַ וַיִּקָּחֶ֖הָ וַיָּבֹ֥א אֵלֶֽיהָ:
merchant: Heb. כְּנַעִנִי [Onkelos renders] תַּגְרָא, a merchant. כנעני: תגרא:
3And she conceived and bore a son, and he named him Er. גוַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ עֵֽר:
4And she conceived again and bore a son, and she named him Onan. דוַתַּ֥הַר ע֖וֹד וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אוֹנָֽן:
5Once again she bore a son, and she named him Shelah, and he (Judah) was in Chezib when she gave birth to him. הוַתֹּ֤סֶף עוֹד֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁלָ֑ה וְהָיָ֥ה בִכְזִ֖יב בְּלִדְתָּ֥הּ אֹתֽוֹ:
and he (Judah) was in Chezib: The name of the place. I say, however, that it was called Chezib because she stopped giving birth; [this is] an expression similar to“You are to me as a failing spring (אַכְזָב)” (Jer. 15:18);“whose water does not fail (יְכַזְבוּ)” (Isa. 58:11). Otherwise, what does Scripture intend to tell us? Moreover, in Genesis Rabbah (85:4) I saw: And she named him Shelah… She stopped [bearing]. והיה בכזיב: שם המקום. ואומר אני על שם שפסקה מלדת נקרא כזיב, לשון (ירמיה טו יח) היו תהיה לי כמו אכזב, (ישעיה נח יא) אשר לא יכזבו מימיו, דאם לא כן מה בא להודיענו. ובבראשית רבה (פה ד) ראיתי ותקרא שמו שלה, פסקת:
6And Judah took a wife for Er, his firstborn, named Tamar. ווַיִּקַּ֧ח יְהוּדָ֛ה אִשָּׁ֖ה לְעֵ֣ר בְּכוֹר֑וֹ וּשְׁמָ֖הּ תָּמָֽר:
7Now Er, Judah's firstborn, was evil in the eyes of the Lord, and the Lord put him to death. זוַיְהִ֗י עֵ֚ר בְּכ֣וֹר יְהוּדָ֔ה רַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיְמִתֵ֖הוּ יְהֹוָֽה:
was evil in the eyes of the Lord: [His evil was] like the evil of Onan, viz. that he wasted his semen, as it is written in connection with Onan: “and He put him to death also,” meaning that, as Er’s death, so was Onan’s death. Now, why should Er waste his semen? So that she (Tamar) would not become pregnant and her beauty be impaired. [From Yev. 34b] רע בעיני ה': כרעתו של אונן משחית זרעו, שנאמר באונן (פסוק י) וימת גם אותו, כמיתתו של ער מיתתו של אונן, ולמה היה ער משחית זרעו, כדי שלא תתעבר ויכחיש יפיה:
8So Judah said to Onan, "Come to your brother's wife and perform the rite of the levirate, and raise up progeny for your brother." חוַיֹּ֤אמֶר יְהוּדָה֙ לְאוֹנָ֔ן בֹּ֛א אֶל־אֵ֥שֶׁת אָחִ֖יךָ וְיַבֵּ֣ם אֹתָ֑הּ וְהָקֵ֥ם זֶ֖רַע לְאָחִֽיךָ:
and raise up progeny: The son shall be called by the name of the deceased. [From Targum Jonathan ben Uzziel] והקם זרע: הבן יקרא על שם המת:
9Now Onan knew that the progeny would not be his, and it came about, when he came to his brother's wife, he wasted [his semen] on the ground, in order not to give seed to his brother. טוַיֵּ֣דַע אוֹנָ֔ן כִּ֛י לֹּ֥א ל֖וֹ יִֽהְיֶ֣ה הַזָּ֑רַע וְהָיָ֞ה אִם־בָּ֨א אֶל־אֵ֤שֶׁת אָחִיו֙ וְשִׁחֵ֣ת אַ֔רְצָה לְבִלְתִּ֥י נְתָן־זֶ֖רַע לְאָחִֽיו:
he wasted [his semen] on the ground: He practiced coitus interruptus. [From Gen. Rabbah 85:5] ושחת ארצה: דש מבפנים וזורה מבחוץ:
10Now what he did was evil in the eyes of the Lord, and He put him to death also. יוַיֵּ֛רַע בְּעֵינֵ֥י יְהֹוָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה וַיָּ֖מֶת גַּם־אֹתֽוֹ:
11Then Judah said to his daughter in law Tamar, "Remain as a widow in your father's house until my son Shelah grows up," for he said, "Lest he too die, like his brothers." So Tamar went, and she remained in her father's house. יאוַיֹּ֣אמֶר יְהוּדָה֩ לְתָמָ֨ר כַּלָּת֜וֹ שְׁבִ֧י אַלְמָנָ֣ה בֵית־אָבִ֗יךְ עַד־יִגְדַּל֙ שֵׁלָ֣ה בְנִ֔י כִּ֣י אָמַ֔ר פֶּן־יָמ֥וּת גַּם־ה֖וּא כְּאֶחָ֑יו וַתֵּ֣לֶךְ תָּמָ֔ר וַתֵּ֖שֶׁב בֵּ֥ית אָבִֽיהָ:
for he said, etc.: Meaning that he dismissed her with a straw (with a lame excuse), for he did not intend to marry her to him (Shelah). כי אמר וגו': כלומר דוחה היה אותה בקש, שלא היה בדעתו להשיאה לו:
for he said, “Lest he too die…”: This is a woman whose husbands presumably die young. [From Yev. 64b] כי אמר פן ימות: מוחזקת היא זו שימותו אנשיה:
12Many days passed, and Shua's daughter, Judah's wife, died; and Judah was consoled, and he went up [to watch] over his sheepshearers he and Hirah, his Adullamite friend to Timnah. יבוַיִּרְבּוּ֙ הַיָּמִ֔ים וַתָּ֖מָת בַּת־שׁ֣וּעַ אֵֽשֶׁת־יְהוּדָ֑ה וַיִּנָּ֣חֶם יְהוּדָ֗ה וַיַּ֜עַל עַל־גֹּֽזְזֵ֤י צֹאנוֹ֙ ה֗וּא וְחִירָ֛ה רֵעֵ֥הוּ הָֽעֲדֻלָּמִ֖י תִּמְנָֽתָה:
and he went up [to watch] over his sheepshearers: He went up to Timnah to stand over his sheepshearers [i.e. to oversee them]. ויעל על גוזזי צאנו: ויעל תמנתה לעמוד על גוזזי צאנו:
13And it was told to Tamar, saying, "Behold, your father in law is going up to Timnah to shear his sheep." יגוַיֻּגַּ֥ד לְתָמָ֖ר לֵאמֹ֑ר הִנֵּ֥ה חָמִ֛יךְ עֹלֶ֥ה תִמְנָ֖תָה לָגֹ֥ז צֹאנֽוֹ:
is going up to Timnah: In connection with Samson, however, Scripture says (Jud. 14:1):“And Samson went down to Timnah.” It was situated on a mountain slope, so that they would go up to it from here and go down to it from there. [From Sotah 10a] עולה תמנתה: ובשמשון הוא אומר (שופטים יד א) וירד שמשון תמנתה, בשפוע ההר היתה יושבת, עולין לה מכאן ויורדין לה מכאן:
14So she took off her widow's garb, covered [her head] with a veil and covered her face, and she sat down at the crossroads that were on the way to Timnah, for she saw that Shelah had grown up, but as for her she was not given to him for a wife. ידוַתָּ֩סַר֩ בִּגְדֵ֨י אַלְמְנוּתָ֜הּ מֵֽעָלֶ֗יהָ וַתְּכַ֤ס בַּצָּעִיף֙ וַתִּתְעַלָּ֔ף וַתֵּ֨שֶׁב֙ בְּפֶ֣תַח עֵינַ֔יִם אֲשֶׁ֖ר עַל־דֶּ֣רֶךְ תִּמְנָ֑תָה כִּ֤י רָֽאֲתָה֙ כִּֽי־גָדַ֣ל שֵׁלָ֔ה וְהִ֕וא לֹֽא־נִתְּנָ֥ה ל֖וֹ לְאִשָּֽׁה:
and covered her face: Heb. וַתִּתְעַלָף. She covered her face so that he would not recognize her. ותתעלף: כסתה פניה שלא יכיר בה:
at the crossroads: Heb. בְּפֶתַח עֵינַיִם, lit., at the opening of the eyes. At the crossroads, on the road to Timnah. Our Sages, however, explained it midrashically to mean, at the entrance (פֶתַח) [to the residence] of our father Abraham, which all eyes (עֵינַיִם) looked forward to see. [From Sotah 10a] ותשב בפתח עינים: בפתיחת עינים, בפרשת דרכים שעל דרך תמנתה. ורבותינו דרשו בפתחו של אברהם אבינו שכל עינים מצפות לראותו:
for she saw that Shelah had grown up, etc.: Therefore, she made herself available to Judah, for she longed to bear sons from him. כי ראתה כי גדל שלה וגו': לפיכך הפקירה עצמה אצל יהודה, שהיתה מתאוה להעמיד ממנו בנים:
15When Judah saw her, he thought she was a harlot, because she covered her face. טווַיִּרְאֶ֣הָ יְהוּדָ֔ה וַיַּחְשְׁבֶ֖הָ לְזוֹנָ֑ה כִּ֥י כִסְּתָ֖ה פָּנֶֽיהָ:
he thought she was a harlot: because she was sitting at the crossroads. ויחשבה לזונה: לפי שיושבת בפרשת דרכים:
because she covered her face: and he could not see her and recognize her. Our Sages midrashic interpretation is: because she had covered her face when she had stayed in her father-in-law’s house and she was modest. Therefore, he did not suspect her. [From Sotah 10b] כי כסתה פניה: ולא יכול לראותה ולהכירה. ומדרש רבותינו כי כסתה פניה כשהיתה בבית חמיה היתה צנועה, לפיכך לא חשדה:
16So he turned aside toward her to the road, and he said, "Get ready now, I will come to you," for he did not know that she was his daughter in law, and she said, "What will you give me that you should come to me?" טזוַיֵּ֨ט אֵלֶ֜יהָ אֶל־הַדֶּ֗רֶךְ וַיֹּ֨אמֶר֙ הָֽבָה־נָּא֙ אָב֣וֹא אֵלַ֔יִךְ כִּ֚י לֹ֣א יָדַ֔ע כִּ֥י כַלָּת֖וֹ הִ֑וא וַתֹּ֨אמֶר֙ מַה־תִּתֶּן־לִ֔י כִּ֥י תָב֖וֹא אֵלָֽי:
So he turned aside toward her to the road: From the road he was following, he turned aside to the road where she was. In Old French, destorner, to turn aside. ויט אליה אל הדרך: מדרך שהיה בה נטה אל הדרך אשר היא בה, ובלשון לע"ז דשטולי"ר [לסטות]:
“Get ready now…”: Prepare yourself and your mind for this. Every expression of הָבָה signifies preparation, except where it can be translated as an expression of giving, and even those instances [of הָבָה] meaning preparation are close to an expression of giving. הבה נא: הכיני עצמך ודעתך לכך. כל לשון הבה לשון הזמנה הוא, חוץ ממקום שיש לתרגמו בלשון נתינה, ואף אותן של הזמנה קרובים ללשון נתינה הם:
17And he said, "I will send a kid from the herd," and she said, "[Only] if you give me a pledge until you send [it]." יזוַיֹּ֕אמֶר אָֽנֹכִ֛י אֲשַׁלַּ֥ח גְּדִֽי־עִזִּ֖ים מִן־הַצֹּ֑אן וַתֹּ֕אמֶר אִם־תִּתֵּ֥ן עֵֽרָב֖וֹן עַ֥ד שָׁלְחֶֽךָ:
a pledge: Heb. עֵרָבוֹן, security. [From Targum Onkelos] ערבון: משכון:
18So he said, "What is the pledge that I should give you?" And she said, "Your signet, your cloak, and the staff that is in your hand." So he gave them to her, and he came to her, and she conceived his likeness. יחוַיֹּ֗אמֶר מָ֣ה הָעֵֽרָבוֹן֘ אֲשֶׁ֣ר אֶתֶּן־לָךְ֒ וַתֹּ֗אמֶר חֹתָֽמְךָ֙ וּפְתִילֶ֔ךָ וּמַטְּךָ֖ אֲשֶׁ֣ר בְּיָדֶ֑ךָ וַיִּֽתֶּן־לָ֛הּ וַיָּבֹ֥א אֵלֶ֖יהָ וַתַּ֥הַר לֽוֹ:
Your signet, your cloak: Heb. וּפְתִיל ֶחֹתָמְ [Onkelos renders:] עִזְקָת ָוְשׁוֹשִׁיפָ. Your ring, with which you seal, and your cloak, with which you cover yourself. חתמך ופתילך: עזקתך ושושיפך, טבעת שאתה חותם בה, ושמלתך שאתה מתכסה בה:
and she conceived his likeness: lit.,“and she conceived to him.” Mighty men like him, righteous men like him. [From Gen. Rabbah 85:9] ותהר לו: גבורים כיוצא בו, צדיקים כיוצא בו:
19Then she arose and went away, and she took off her veil, and she donned her widow's garb. יטוַתָּ֣קָם וַתֵּ֔לֶךְ וַתָּ֥סַר צְעִיפָ֖הּ מֵֽעָלֶ֑יהָ וַתִּלְבַּ֖שׁ בִּגְדֵ֥י אַלְמְנוּתָֽהּ:
20And Judah sent the kid by the hand of his Adullamite friend to take the pledge from the woman's hand, but he did not find her. כוַיִּשְׁלַ֨ח יְהוּדָ֜ה אֶת־גְּדִ֣י הָֽעִזִּ֗ים בְּיַד֙ רֵעֵ֣הוּ הָֽעֲדֻלָּמִ֔י לָקַ֥חַת הָעֵֽרָב֖וֹן מִיַּ֣ד הָֽאִשָּׁ֑ה וְלֹ֖א מְצָאָֽהּ:
21So he asked the people of the place, saying, "Where is the harlot who was at the crossroads on the way?" and they said, "No harlot was here." כאוַיִּשְׁאַ֞ל אֶת־אַנְשֵׁ֤י מְקֹמָהּ֙ לֵאמֹ֔ר אַיֵּ֧ה הַקְּדֵשָׁ֛ה הִ֥וא בָֽעֵינַ֖יִם עַל־הַדָּ֑רֶךְ וַיֹּ֣אמְר֔וּ לֹֽא־הָֽיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה:
the harlot: Heb. הַקְדֵשָׁה, prepared (מְקֻדֶשֶׁת) and ready for harlotry. הקדשה: מקודשת ומזומנת לזנות:
22So he returned to Judah, and he said, "I have not found her, and the people of the place also said, 'No harlot was here.' " כבוַיָּ֨שָׁב֙ אֶל־יְהוּדָ֔ה וַיֹּ֖אמֶר לֹ֣א מְצָאתִ֑יהָ וְגַ֨ם אַנְשֵׁ֤י הַמָּקוֹם֙ אָֽמְר֔וּ לֹא־הָֽיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה:
23So Judah said, "Let her take [them] for herself, lest we become a laughingstock. Behold, I sent this kid, but you did not find her." כגוַיֹּ֤אמֶר יְהוּדָה֙ תִּקַּח־לָ֔הּ פֶּ֖ן נִֽהְיֶ֣ה לָב֑וּז הִנֵּ֤ה שָׁלַ֨חְתִּי֙ הַגְּדִ֣י הַזֶּ֔ה וְאַתָּ֖ה לֹ֥א מְצָאתָֽהּ:
Let her take [them] for herself: Let her keep what she has. תקח לה: יהיה שלה מה שבידה:
lest we become a laughingstock: If you seek her further, the matter will become known, and it will be a disgrace, for what more am I required to do to keep my word? פן נהיה לבוז: אם תבקשנה עוד יתפרסם הדבר ויהיה גנאי, כי מה עלי לעשות עוד לאמת דברי:
Behold, I sent this kid: Since Judah had deceived his father with the kid in whose blood he immersed Joseph’s coat, he too was deceived with a kid. [From Gen. Rabbah 85:9] הנה שלחתי הגדי הזה: לפי שרימה יהודה את אביו בגדי עזים, שהטביל כתנת יוסף בדמו, רמוהו גם אותו בגדי עזים:
24Now it came about after nearly three months, that it was told to Judah, saying, "Your daughter in law Tamar has played the harlot, and behold, she is pregnant from harlotry." So Judah said, "Bring her out, and let her be burned." כדוַיְהִ֣י | כְּמִשְׁל֣שׁ חֳדָשִׁ֗ים וַיֻּגַּ֨ד לִֽיהוּדָ֤ה לֵאמֹר֨ זָֽנְתָה֙ תָּמָ֣ר כַּלָּתֶ֔ךָ וְגַ֛ם הִנֵּ֥ה הָרָ֖ה לִזְנוּנִ֑ים וַיֹּ֣אמֶר יְהוּדָ֔ה הֽוֹצִיא֖וּהָ וְתִשָּׂרֵֽף:
Now it came about after nearly three months: Heb. כְּמִשְׁלשׁ חֳדָשִׁים. The greater part of the first, the greater part of the third, and the complete middle one. The expression כְּמִשְׁלשׁ חֳדָשִׁים means, “upon the tripling of the months,” like“sending portions (מִשְׁלוֹח ַמָנוֹת)” (Esther 9:19)"[and] shall they stretch forth their hand (מִשְׁלוֹח ַיָדָם) (Isa. 11: 14) (lit., the stretching forth of their hand). And so did Onkelos render: כְּתַלְתוּת יַרְחַיָא, at the tripling of the months. [From Gen. Rabbah 85:10] כמשלש חדשים: רובו של ראשון ורובו של אחרון ואמצעי שלם, ולשון כמשלש חדשים, כהשתלש החדשים, כמו (אסתר ט כב) ומשלוח מנות, (ישעיה יא יד) משלוח ידם, וכן תרגם אונקלוס כתלתות ירחיא:
she is pregnant from harlotry: Heb. הָרָה. This is an adjective, “pregnant,” like“a pregnant (הָרָה) woman” (Exod. 21:22), and like“clear (בָּרָה) as the sun” (Song 6:10). הרה לזנונים: שם דבר, מעוברת כמו (שמות כא כב) אשה הרה, וכמו (שה"ש ו י) ברה כחמה:
and let her be burned: Ephraim Miksha’ah said in the name of Rabbi Meir: She was the daughter of Shem, who was a priest. Therefore, they sentenced her to be burned. [From Gen. Rabbah 85:10] ותשרף: אמר אפרים מקשאה משום רבי מאיר בתו של שם היתה, שהוא כהן, לפיכך דנוה בשרפה:
25She was taken out, and she sent to her father in law, saying, "From the man to whom these belong I am pregnant," and she said, "Please recognize whose signet ring, cloak, and staff are these?" כההִ֣וא מוּצֵ֗את וְהִ֨יא שָֽׁלְחָ֤ה אֶל־חָמִ֨יהָ֙ לֵאמֹ֔ר לְאִישׁ֙ אֲשֶׁר־אֵ֣לֶּה לּ֔וֹ אָֽנֹכִ֖י הָרָ֑ה וַתֹּ֨אמֶר֙ הַכֶּר־נָ֔א לְמִ֞י הַֽחֹתֶ֧מֶת וְהַפְּתִילִ֛ים וְהַמַּטֶּ֖ה הָאֵֽלֶּה:
She was taken out: to be burned [from targumim] הוא מוצאת: לישרף:
and she sent to her father-in-law: She did not want to embarrass him and say, “From you I am pregnant,” but, “From the man to whom these belong.” She said, “If he confesses by himself, let him confess, and if not, let them burn me, but I will not embarrass him.” From this they (our Rabbis) said,“It is better for a person to be cast into a fiery furnace than to embarrass his fellow in public.” [from Sotah 10b] והיא שלחה אל חמיה: לא רצתה להלבין פניו ולומר ממך אני מעוברת, אלא לאיש אשר אלה לו, אמרה אם יודה מעצמו, יודה, ואם לאו ישרפוני, ואל אלבין פניו. מכאן אמרו נוח לו לאדם שיפילוהו לכבשן האש ואל ילבין פני חבירו ברבים:
Please recognize: Heb. הַכֶּר-נָא. נָא is only an expression of supplication. “Please recognize your Creator and do not destroy three souls.” [from Sotah 10b, Gen. Rabbah 85:11] הכר נא: אין נא אלא לשון בקשה, הכר נא בוראך ואל תאבד שלש נפשות:
26Then Judah recognized [them], and he said, "She is right, [it is] from me, because I did not give her to my son Shelah." But he no longer continued to be intimate with her. כווַיַּכֵּ֣ר יְהוּדָ֗ה וַיֹּ֨אמֶר֙ צָֽדְקָ֣ה מִמֶּ֔נִּי כִּֽי־עַל־כֵּ֥ן לֹֽא־נְתַתִּ֖יהָ לְשֵׁלָ֣ה בְנִ֑י וְלֹֽא־יָסַ֥ף ע֖וֹד לְדַעְתָּֽהּ:
She is right: in what she said. צדקה: בדבריה:
from me: she is pregnant (Targum Onkelos). Our Sages, however, explained this midrashically to mean that a “bath-kol” came forth and declared,“From Me and from within Me these matters have emerged. Since she was modest in her father-in-law’s house, I decreed that kings should be descended from her, and from the tribe of Judah I [already] decreed to raise up kings in Israel.” [from Sotah 10b] ממני: היא מעוברת. ורבותינו ז"ל דרשו שיצאה בת קול ואמרה ממני ומאתי יצאו הדברים, לפי שהיתה צנועה בבית חמיה גזרתי שיצאו ממנה מלכים, ומשבט יהודה גזרתי להעמיד מלכים בישראל:
because I did not give her to my son Shelah: For she did this justifiably, because I did not give her to my son Shelah. [From Bereishith Rabbathi] כי על כן לא נתתיה: כי בדין עשתה, על אשר לא נתתיה לשלה בני:
But he no longer continued: Heb. וְלֹא-יָסַף. Some say: he did not continue [to know her] (Targum Onkelos), and others say: he did not cease (Sotah 10b). (A similar instance is found in connection with Eldad and Medad (Num. 11:25), [where the verse reads:] וְלֹא יָסָפוּ, they did not continue, which the Targum renders: וְלֹא פָסְקוּ, they did not cease). ולא יסף עוד: יש אומרים לא הוסיף. ויש אומרים לא פסק [וחבירו גבי אלדד ומידד (במדבר יא כה) ולא יספו, ומתרגמינן ולא פסקו]:
27And it came about at the time she was giving birth, that behold, there were twins in her womb. כזוַיְהִ֖י בְּעֵ֣ת לִדְתָּ֑הּ וְהִנֵּ֥ה תְאוֹמִ֖ים בְּבִטְנָֽהּ:
at the time she was giving birth: But concerning Rebecca, Scripture states:“And her days to give birth were completed” (Gen. 25:24). In the latter instance, the months were complete, but here they were short of full term. [From Gen. Rabbah 85:13] בעת לדתה: וברבקה הוא אומר (כב כד) וימלאו ימיה ללדת, להלן למלאים וכאן לחסרים:
behold, there were twins: This is written with the full spelling (תאוֹמִים); in the other instance, [with Rebecca,] it is written defectively (תוֹמִם), because one [child, Esau,] was wicked, but these [twins] were both righteous. [From Gen. Rabbah 85:13] והנה תאומים: מלא, ולהלן (כה כד) תומים, חסר, לפי שהאחד רשע, אבל אלו שניהם צדיקים:
28And it came about when she gave birth, that he (the infant) stretched out his hand. So the midwife took and bound a crimson thread on his hand, saying, "This one came out first." כחוַיְהִ֥י בְלִדְתָּ֖הּ וַיִּתֶּן־יָ֑ד וַתִּקַּ֣ח הַֽמְיַלֶּ֗דֶת וַתִּקְשֹׁ֨ר עַל־יָד֤וֹ שָׁנִי֙ לֵאמֹ֔ר זֶ֖ה יָצָ֥א רִֽאשֹׁנָֽה:
that he (the infant) stretched out his hand: One of them stretched his hand to the outside, and after she (the midwife) bound the crimson thread on it, he drew it back. ויתן יד: הוציא האחד ידו לחוץ, ולאחר שקשרה על ידו השני החזירה:
29And it came about, as he was drawing back his hand, behold, his brother emerged, and she said, "With what strength you have strengthened yourself!" And he (Judah) named him Perez. כטוַיְהִ֣י | כְּמֵשִׁ֣יב יָד֗וֹ וְהִנֵּה֙ יָצָ֣א אָחִ֔יו וַתֹּ֕אמֶר מַה־פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ וַיִּקְרָ֥א שְׁמ֖וֹ פָּֽרֶץ:
you have strengthened yourself: Heb. פָּרַצְתָּ with what strength you have strengthened yourself! [from Targum Onkelos] פרצת: חזקת עליך חוזק:
30Afterwards, his brother emerged, the one upon whose hand was the crimson thread, and he named him Zerah. לוְאַחַר֙ יָצָ֣א אָחִ֔יו אֲשֶׁ֥ר עַל־יָד֖וֹ הַשָּׁנִ֑י וַיִּקְרָ֥א שְׁמ֖וֹ זָֽרַח:
the one upon whose hand was the crimson thread: Four hands are written here, corresponding to the four devoted things (charamim) by which Achan, who was descended from him (Zerah), committed a trespass. Some say [that they] correspond to the four things that he took: a Babylonish garment, two pieces of silver weighing two hundred shekels, and a wedge of gold (Jos. 7:21) (Gen. Rabbah 85:14). אשר על ידו השני: ארבע ידות כתובות כאן כנגד ארבעה חרמים שמעל עכן שיצא ממנו. ויש אומרים כנגד ארבעה דברים שלקח, (יהושע ז כא) אדרת שנער, ושני חתיכות כסף של מאתים שקלים, ולשון זהב אחד:
and he named him Zerah: because of the shining appearance (זְרִיחַת) of the crimson. ויקרא שמו זרח: על שם זריחת מראית השני:
---------------------
Daily Tehillim: Chapters 97 - 103
• Hebrew text
• English text
•
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1. When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
---------------------Tanya: Likutei Amarim, Approbations (cont'd)
• Lessons in Tanya
• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Wednesday, Kislev 20, 5776 · December 2, 2015
---------------------
Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Kislev 20, 5776 · December 2, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 16
Inciting Another Jew to Worship Idols
"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.
It is forbidden to incite another to worship idols.
Full text of this Mitzvah »
Negative Commandment 17
Loving an Inciter
"Do not be drawn to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.
Full text of this Mitzvah »
Negative Commandment 18
Abhorring the Inciter
"Nor (shall you) listen to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Negative Commandment 19
Pity for an Inciter
"Nor shall your eye pity him"—Deuteronomy 13:9.
When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Negative Commandment 20
Sparing an Inciter
"Nor shall you spare (him)"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)
Full text of this Mitzvah »
Negative Commandment 21
Concealing Evidence About the Inciter
"Nor shall you cover up for him"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Negative Commandment 26
Idolatrous Prophecies
"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.
It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.
Full text of this Mitzvah »
Negative Commandment 28
Listening to Idolatrous Prophecies
"Do not listen to the words of that prophet"—Deuteronomy 13:4.
It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.
Full text of this Mitzvah »
Negative Commandment 27
False Prophecy
"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy18:20.
It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.
Full text of this Mitzvah »
Negative Commandment 29
Fearing a False Prophet
"You shall not fear him"—Deuteronomy 18:22.
We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.
Full text of this Mitzvah »
Negative Commandment 14
Swearing in the Name of False Gods
"Make no mention of the name of other gods"—Exodus 23:13.
It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.
This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."
Full text of this Mitzvah »
Negative Commandment 8
Ov
"Do not turn to the Ovs"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Ov.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
Full text of this Mitzvah »
Negative Commandment 9
Yid'oni
"Do not turn to Yid'oni"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Yid'oni.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
Full text of this Mitzvah »
Negative Commandment 7
Molech Worship
"Do not give any of your children to deliver to Molech"—Leviticus 18:21.
We are prohibited to "give from our children to Molech."
In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.
Full text of this Mitzvah »
• Audio Class: Listen | Download
• Video Class• Wednesday, Kislev 20, 5776 · December 2, 2015
Today's Tanya Lesson
Likutei Amarim, beginning of Compiler's Foreword
Compiler’s Foreword
As we have seen from the title page, the Alter Rebbe perceives himself as a mere compiler rather than as an author.
והיא אגרת השלוחה לכללות אנשי שלומינו יצ״ו יברכם צורנו וישמרם
Being a letter sent to all Anash — members of our fellowship, i.e., the chassidim), may [G‑d] our Stronghold bless and guard them.1
אליכם אישים אקרא
To you [worthy] men, do I call.
שמעו אלי רודפי צדק מבקשי ה׳ וישמע אליכם אלקים, למגדול ועד קטן
Listen to me, you who pursue righteousness, who seek G‑d, and may the Almighty listen to you, both greatin spiritual stature and small,
כל אנ״ש דמדינתינו וסמוכות שלה
all Anash in our land and in nearby countries:
איש על מקומו יבוא לשלום וחיים עד העולם נצח סלה ועד
may each in his own place achieve peace and eternal life.
אמן, כן יהי רצון
Amen. May this be His Will.
* * *
הנה מודעת זאת כי מרגלא בפומי דאינשי בכל אנ״ש לאמר
It is well known that all Anash are wont to say
כי אינה דומה שמיעת דברי מוסר לראייה וקריאה בספרים
that hearing words of moral guidance from a teacher addressing his student individually and directly is not the same as seeing and reading such guidance in books, which are impersonal and addressed to the reading audience at large.
The spoken word will have far greater effect than the written word, for two reasons. The first:
שהקורא קורא לפי דרכו ודעתו
For the reader, who gains such instruction in books, will read it after his own manner and mind,
ולפי השגת ותפיסת שכלו באשר הוא שם
and will absorb the written message according to his mental grasp and comprehension at that particular time.
ואם שכלו ודעתו מבולבלים, ובחשיכה יתהלכו בעבודת ה׳
Hence, if his intellect and mind are confused and wander about in darkness in ideas pertaining to the service of G‑d
בקושי יכול לראות את האור כי טוב הגנוז בספרים
he will find it difficult to see the beneficial light hidden in books,
אף כי מתוק האור לעינים ומרפא לנפש
although this light be pleasant to the eyes and therapeutic for the soul.
In the case of personal guidance, on the other hand, the mentor can ensure that his message is understood fully and correctly.
The Alter Rebbe now points out a second disadvantage in written advice. By its very nature its ability to inspire even the understanding reader is restricted to a specific audience. A book does not allow for the subjective differences between one reader’s character and another’s. It will, of necessity, leave some of its readership untouched.
The Alter Rebbe next distinguishes between two categories of inspirational books. In those books belonging to the first category this problem is more obvious and acute; in those of the second category, less so.
The first category embraces those books that argue for pious conduct on grounds of human intellect. These will surely not affect all readers equally; owing to the diversity of mind and temperament among readers, what profoundly inspires one reader, will leave another indifferent.
The second category comprises those works founded on the teachings of our Sages. It would seem at first glance that in such books the problem of subjective differences between readers would be irrelevant. Since they are based on Torah, which is pertinent to every Jew without exception, surely every Jew could be guided and inspired by them.
The Alter Rebbe points out, however, that not every Jew is privileged to find his place in Torah and to derive the instruction applicable to him as an individual. Thus the problem still obtains, though to a lesser degree.
ובר מן דין
Aside from this aforementioned possibility that the reader’s intellectual shortcomings may prevent him from perceiving the light concealed in the holy books, there is yet another difficulty:
הנה ספרי היראה הבנויים על פי שכל אנושי, בודאי אינם שוין לכל נפש
Those books on piety founded on human intelligence surely do not affect all people equally,
כי אין כל השכלים והדעות שוות
for not all intellects and minds are alike,
ואין שכל אדם זה מתפעל ומתעורר ממה שמתפעל ומתעורר שכל חבירו
and the intellect of one man is not affected and aroused by that which affects and arouses the intellect of another.
וכמו שאמרו רז״ל גבי ברכת חכם הרזים על ששים ריבוא מישראל
As our Sages have said, in reference to the blessing of “He who is wise in secrets” ordained by the Sages to be recited on [witnessing a gathering of] 600,000 Jews,2 whereby we praise G‑d’s omniscience in knowing the secrets of them all:
שאין דעותיהם דומות זו לזו וכו׳
“For their minds (i.e., thoughts, opinions and feelings) are all different from one another.”3
וכמו שכתב הרמב״ן ז״ל במלחמות שם בפירוש הספרי גבי יהושע, שנאמר בו: איש אשר רוח בו
So too does Ramban (of blessed memory) [explain the reason for the blessing] in his Milchamot,4elaborating on the comment of Sifrei on the verse5 describing Joshua as “a man in whom there is spirit”;
שיכול להלוך נגד רוחו של כל אחד ואחד
Sifrei explains “that he was able to meet the spirit of every man.”6
אלא אפילו בספרי היראה אשר יסודותם בהררי קדש
But even those works of mussar whose foundation is in the peaks of holiness, meaning that they are founded
מדרשי חז״ל אשר רוח ה׳ דבר בם ומלתו על לשונם
on the Midrashim of our Sages “in whom the spirit of G‑d speaks, and His word is on their tongues,”7 —even in the case of such works the aforementioned problem obtains.
ואורייתא וקודשא בריך הוא כולא חד
For although “Torah and the Holy One, blessed be He, are one,”8
וכל ששים רבוא נשמות כללות ישראל, ופרטיהם ופרטי פרטיהם
and all 600,000 general souls of Israel, and the individual souls that are their offshoots,9
עד ניצו׳ קל שבקלים ופחותי הערך שבעמינו בני ישראל
down to even the [soul-]spark residing within the most worthless and least estimable members of our people, the Children of Israel,
כולהו מתקשראן באורייתא ואורייתא היא המקשרת אותן להקדוש ברוך הוא
are all bound up with the Torah and the Torah is what binds them to G‑d,
כנודע בזהר הקדוש
as is known from the holy Zohar,10 and since the Torah does contain what is pertinent to every Jew, those works founded on the Torah ought to appeal to every Jewish reader, —
הרי זה דרך כללות לכללות ישראל
yet this is [said] in a general way for the Jewish people as a whole.
This statement of the Zohar speaks of the bond between Jewry in general with the Torah in its entirety. It does not refer to a particular Jew seeking individual instruction in a specific area in the Torah.
ואף שניתנה התורה לידרש בכלל ופרט ופרטי פרטות
It is true that the Torah lends itself to interpretation by the rule of “general principles and specific applications,” and these applications may be further broken down to even more specific details,
לכל נפש פרטית מישראל המושרשת בה
to apply to each individual soul in Israel rooted in the Torah.
Thus the Torah contains not only general instruction for the nation as a whole, but also specific instruction for each individual. Therefore, despite subjective differences between people, every Jew could theoretically find in such works instruction pertinent to his circumstances.
הרי אין כל אדם זוכה להיות מכיר מקומו הפרטי שבתורה
Yet, not every man is privileged to recognize his specific place in the Torah, so that he may know how to derive specific guidance from it.
והנה אף בהלכות איסור והיתר הנגלות לנו ולבנינו
Even in the [Torah-]laws governing things forbidden and permissible which have been11 “revealed to us and to our children [equally]“ (for despite the differences between generations, the law applies equally to all, complete objectivity prevailing), —
מצאנו ראינו מחלוקת תנאים ואמוראים מן הקצה אל הקצה ממש
even in these laws we witness arguments from one extreme to the other between tannaim and amoraim, with one tanna, for instance, declaring perfectly permissible that which another tanna rules absolutely forbidden.
ואלו ואלו דברי אלקים חיים
Yet12 “these as well as those are the words of the living G‑d.“
לשון רבים
In this phrase the words “living G‑d” appear in the plural form13
על שם מקור החיים לנשמות ישראל
because [the diversity of opinions in the Halachah stems from plurality in] the source of life of the souls of Israel — within the “living G‑d” (i.e., within G‑d as He is the source of life).
הנחלקות דרך כלל לשלשה קוין: ימין, ושמאל, ואמצע, שהם חסד וגבורה וכו׳
The souls, and hence also their source, so to speak, are divided into three general categories: right, left and center, representing kindness (Chesed), severity (Gevurah)... [and beauty (Tiferet)-.
ונשמות ששרשן ממדת חסד הנהגתן גם כן להטות כלפי חסד להקל כו׳ כנודע
Those souls which are rooted in the attribute of kindness tend to be lenient in their halachic decisions, being inclined toward kindness, which dictates that the object be declared permissible and thus capable of being sanctified if used for a sacred purpose, and so on, with the attribute of severity dictating stringency in halachic decisions, and the attribute of beauty mediating, as is known.
In his Iggeret HaKodesh, the Alter Rebbe applies this principle to the legal arguments between the Schools of Shammai and Hillel. The School of Shammai was usually stringent, because their spiritual source was the attribute of severity; the school of Hillel usually lenient because of their source in the attribute of kindness. In certain decisions, however, their positions were reversed. For the realm of holiness is governed by the principle of mutual incorporation (התכללות), with kindness containing elements of severity and vice versa.
Now if one’s individual spiritual tendencies affect the way he views the Torah even in the area of the Halachah, which is intrinsically objective,
וכל שכן וקל וחומר בהנסתרות לה׳ אלקינו
surely, how much more so, will subjective differences play a role in “matters hidden to G‑d Almighty,”
דאינון דחילו ורחימו
namely, to one’s awe and love of G‑d, which are subjective by their very nature, for they express themselves
דבמוחא ולבא דכל חד וחד לפום שיעורא דיליה
in the mind and heart of each person according to his own measure (his שעור ),
לפום מה דמשער בלביה
according to his heart’s estimation (השערה), and according to the “gate” (שער) that he makes in his heart,to permit his intellectual understanding (of G‑dliness) to pervade his heart and generate within him a love and awe of G‑d,
כמו שכתוב בזהר הקדוש על פסוק: נודע בשערים בעלה וגו׳
The Zohar interprets the “husband” of this verse as a reference to G‑d, Who is the “husband” of the community of Israel. We “know” and attach ourselves to Him “by the she‘arim,” which the Zohar interprets in the sense of shaar (“gate”), shiur(“measure”), and hash’arah (“estimation”), as explained above. At any rate, we see that being inspired in the love and fear of G‑d is intrinsically subjective. To return to the thread of our earlier argument: If even in the objective halachah we find differences of opinion arising from the variety in human nature, we will surely find a variety of response to inspirational literature. The chassidic saying quoted above, that “seeing” (in books — even Torah books) “is not the same as hearing” (inspiration from a teacher), seems quite justified. How then could the Alter Rebbe now propose to offer the Tanya to his followers as a substitute for the personal guidance that he had been giving them until this time
In answer the Alter Rebbe states that the Tanya is addressed to his chassidim, with whom he has a long-standing relationship, and whose specific needs for guidance are known to him from their personal audiences with him. They will therefore find the advice provided in the Tanya relevant to their individual needs.
Chassidim would add that this includes all those who study the Tanya: the Alter Rebbe knew them all and addressed himself to each one’s needs in the service of G‑d, as though they had spoken to him in private audience. As the Rebbe Rashab phrased it,16 “To study the Tanya is to converse with the Alter Rebbe.”
* * *
| FOOTNOTES | |
| 1. | The abbreviation may also represent: “May our Stronghold and Redeemer preserve them,” or some similar expression. Compare the phrase (in the morning prayer): “Stronghold of Israel, arise to the aid of Israel...” It is possible that the Alter Rebbe wrote the words in abbreviation to allow for a variety of interpretations of the blessing. (— Comment of the Rebbe) |
| 2. | The reading in the text is ששים ריבוא — “sixty ten-thousands,” corresponding to the number of adult male Israelites in the Exodus from Egypt (Shmot 12:37; Bamidbar 11:21). |
| 3. | Berachot 58a. |
| 4. | Commenting on Alfasi’s omission of this passage in the Gemara. |
| 5. | Bamidbar 27:18. |
| 6. | Rashi, too (ibid.), cites the interpretation that “he could meet the spirit of every man,” yet the Alter Rebbe quotes it fromRamban. This may be because Ramban suggests the possibility that a great sage may be the equivalent of, and incorporate within himself, the minds of 600,000. (Ramban accordingly explains why, as the Gemara relates, Rabbi Chananya the son of Rabbi Icka recited the blessing of “he who is wise in secrets” when he met Rav Papa and Rav Huna the son of Rabbi Yehoshua.) However, recognizing such a sage requires a discerning mind on the part of the observer, and for this reason Ramban rules in practice that one should recite the blessing only when he actually sees 600,000 people. We see from Ramban, at any rate, that the alternative possibility theoretically exists. The chassidim, who “know” and “recognize” the Alter Rebbe (as he says of them later), know him to be such a sage “who can meet the spirit of every man”; for inasmuch as his was a “comprehensive soul” (נשמה כללית), he contained within himself the spirit of every one of them. |
| 7. | Paraphrase of II Shmuel 23:2. |
| 8. | Cf. Zohar I, 24a; II 60a. |
| 9. | See Tanya, ch. 37. |
| 10. | III, p. 73b. |
| 11. | Based on the verse (Devarim 29:28): “The hidden things are for G‑d Almighty, and the revealed things are for us and our children....” |
| 12. | Eruvin 13b. |
| 13. | אלקים חיים, rather than אלקה חי. |
| 14. | P. 103a, b. |
| 15. | Mishlei 31:23. |
| 16. | Torat Shalom p. 56. |
Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Kislev 20, 5776 · December 2, 2015Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 16
Inciting Another Jew to Worship Idols
"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.
It is forbidden to incite another to worship idols.
Full text of this Mitzvah »
Inciting Another Jew to Worship Idols
Negative Commandment 16
Translated by Berel Bell
The 16th prohibition is that we are forbidden from leading someone astray by encouraging [even] one Jew to serve idolatry. The person who does so is called a meisis, as we have explained above.1
The verse which is the source of this commandment is G‑d's statement (exalted be He), regarding a meisis,2 "'[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they shall no longer do such an evil thing in your midst."
One who transgresses this prohibition, i.e. the one who incites another Jew [towards idolatry] is liable to execution by stoning, as the verse states,3 "You must certainly kill him." The one whom the meisis tried to incite should be the one to perform the execution, as in G‑d's statement (exalted be He),4 "Your hand shall be the first against him to kill him." In the words of the Sifri, "The one who was incited is commanded to execute him."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.5
FOOTNOTES
1.N15. If he convinces the majority of the city's members, he is called a "madi'ach," as described in that prohibition. If not, he is called a "meisis," and falls under this prohibition.
2.Deut. 13:12.
3.Ibid.13:10.
4.Ibid.
5.67a.
-------------------------------------------------------------Negative Commandment 17
Loving an Inciter
"Do not be drawn to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.
Full text of this Mitzvah »
Loving an Inciter
Negative Commandment 17
Translated by Berel Bell
The 17th prohibition is that we are forbidden to love the meisis or agree1 with him.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not love him."
In the words of the Sifri, "Since it is written,3 'You must love your neighbor as yourself,' one might imply that you may love even this [meisis]. The verse therefore says,4 "Do not love him."
FOOTNOTES
1.The Arabic "d'un" can also be translated as "pay attention," or "listen to," or "be convinced by" (Kapach, 5731, note 1).
2.Deut. 13:9.
3.Lev.19:18.
4.Deut. 13:9.
-----------------------------------------------------------Negative Commandment 18
Abhorring the Inciter
"Nor (shall you) listen to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Abhorring the Inciter
Negative Commandment 18
Translated by Berel Bell
Print
E-mail
« Previous
Negative Commandment 17
Next »
Negative Commandment 19
The 18th prohibition is that we are forbidden from easing our hatred of the meisis. One is absolutely required to maintain this hatred, and if one does not do so, one transgresses a prohibition.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not listen to him."
The explanation of this is, "Since it is written2 [regarding someone you hate3], 'You must make every effort to help him,' one might imply that you may4 help even this [meisis]. The verse therefore says,5 "And do not listen to him."
FOOTNOTES
1.Ibid.
2.Exodus 23:5.
3.Hilchos Avodah Zarah 5:4.
4.Chavel mistakenly translates, "commanded."
5.Deut. 13:9.
----------------------------------------------------------Negative Commandment 19
Pity for an Inciter
"Nor shall your eye pity him"—Deuteronomy 13:9.
When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Pity for an Inciter
Negative Commandment 19
Translated by Berel Bell
The 19th prohibition is that the one whom to meisis tried to incite is forbidden from saving the meisis if he sees his life is in danger.
The source of this commandment is G‑d's statement,1 "Do not let your eyes pity him."
The explanation of this is, "Since it is written2 'Do not stand still when your neighbor's life is in danger,' one might imply that you may not stand still even for this [meisis]. The verse therefore says,3 "Do not let your eyes pity him."
FOOTNOTES
1.Ibid.
2.Lev.19:16.
3.Ibid.
------------------------------------------------------------Negative Commandment 20
Sparing an Inciter
"Nor shall you spare (him)"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)
Full text of this Mitzvah »
Sparing an Inciter
Negative Commandment 20
Translated by Berel Bell
The 20th prohibition is that the one whom the meisis tried to incite is forbidden from trying to acquit the meisis. Even if he knows of an argument in his favor, he is forbidden to mention it to him or to raise it himself.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not show him any mercy."
The explanation of this is brought, "The verse,2 'Do not show him any mercy,' means that you may not raise an argument in his favor."
FOOTNOTES
1.Ibid.
2.Ibid.
--------------------------------------------------------------Negative Commandment 21
Concealing Evidence About the Inciter
"Nor shall you cover up for him"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.
Full text of this Mitzvah »
Concealing Evidence About the Inciter
Negative Commandment 21
Translated by Berel Bell
The 21st prohibition is that the one whom to meisis tried to incite is forbidden from withholding anything he knows which would cause the meisis to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not cover up for him."
The explanation of this is brought, "The verse,2 'And do not try to cover up,' means that if you know of something against him, you may not remain silent."
FOOTNOTES
1.Ibid.
2.Ibid.
-------------------------------------------------------------Negative Commandment 26
Idolatrous Prophecies
"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.
It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.
Full text of this Mitzvah »
dolatrous Prophecies
Negative Commandment 26
Translated by Berel Bell
The 26th prohibition is that a person is forbidden to prophesize in the name of an idol, i.e. to say that G‑d commanded him to serve it1 or that [the idol] itself commanded to serve it, and promised reward and punishment, as is done by the prophets of Baal and Asheirah.2
There is no explicit verse in Scripture stating this prohibition of prophesizing in the name of an idol. There is, however, a verse stating the punishment, that one who prophesizes in its name is executed. This is G‑d's statement,3 "If he speaks in the name of other gods, then that prophet shall die." The death referred to hear is execution by strangulation, in accordance with our general principle4 that when the verse does not specify the type of execution, it refers to strangulation.
You are already aware of the fundamental rule which I have explained in the Fourteenth Introductory Principle preceding this work, in the words of the Sages,5 "Whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition."6 The actual prohibition is from the verse,7 "Do not mention the name of other gods."
It8 is not impossible for one verse to serve as the prohibition for a number of commandments and nevertheless not be in the category of a "general prohibition," since each one has a separate verse stating the punishment. Other examples of this principle are explained in the appropriate places.9
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.10
FOOTNOTES
1.Kapach, 5731, (note 26) points out that this is consistent with what the Rambam writes in his Introduction to the Mishneh. In Mishneh Torah (Hilchos Avodah Zarah 5:6), the Rambam omits this case; he rather includes it in the category of a false prophet (Hilchos Yesodei Hatorah 9:5. N27).
2.A tree idol.
3.Deut. 18:20.
4.Sanhedrin 52b.
5.Yoma 81a.
6.This implies a question: since the verse quoted above contains only the punishment, which verse states the actual prohibition?
7.Ex. 23:13.
8.This same verse (Ex. 23:13) also serves as the prohibition N14 below. This implies the following question: when one verse prohibits more than one action, it is considered a "general prohibition," and may count as only one of the 613 commandments, as set forth in the Ninth Introductory Principle. The Rambam now explains how the verse can still count as two separate commandments.
9.See N60, N14, N94, N98, N143, N161, N170, N195, N318, N319.
10.89a, in our versions, chapter ten.
-----------------------------------------------------------Negative Commandment 28
Listening to Idolatrous Prophecies
"Do not listen to the words of that prophet"—Deuteronomy 13:4.
It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.
Full text of this Mitzvah »
Listening to Idolatrous Prophecies
Negative Commandment 28
Translated by Berel Bell
The 28th prohibition is that we are forbidden from listening to the prophecy of one who prophesizes in the name of an idol, i.e. we should not dispute him, nor ask him, "What is your miracle, and what is your proof of this," as we do with someone who prophesizes in the name of G‑d.1 Rather, as soon as we hear him prophesize in its name, we must warn him,2 just as we must warn any transgressor; and if he persists in his claim, we must punish him in the way the Torah prescribes, and pay no attention to his miracles and proofs.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not listen to the words of that prophet."
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.4
FOOTNOTES
1.In Hilchos Avodah Zarah 5:7, the Rambam rules that even if the person says nothing, but merely thinks to himself that perhaps the miracles are true, he transgresses this prohibition.
2.Before a transgressor can be punished, he must first be warned by two witnesses. See Hilchos Sanhedrin 12:2 for the conditions governing this warning.
3.Deut. 13:4.
4.89a, in our versions, chapter ten.
-------------------------------------------------------------Negative Commandment 27
False Prophecy
"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy18:20.
It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.
Full text of this Mitzvah »
False Prophecy
Negative Commandment 27
Translated by Berel Bell
The 27th prohibition is that we are forbidden from prophesizing falsely, either by prophesizing in G‑d's Name even though G‑d has not spoken,1 or by prophesizing words which G‑d (exalted be He) has spoken to someone other than himself, and he attributes it to himself, saying that G‑d has spoken to him, when in reality, He has not.
The source of this commandment is G‑d's statement,2 "If a prophet intentionally makes a declaration in My name when I have not commanded him to speak."
One who transgresses this commandment is also3 executed by strangulation — when listing those who are punished by strangulation, our Sages4 included a false prophet. There they stated, "Three are executed by man5: one who 'intentionally makes a declaration in My name,' i.e. when he has not heard; one who speaks 'when I have not commanded him to speak,' but I have commanded someone else to speak, i.e. one who prophesizes when he himself has not been spoken to; and one who6 'speaks in the name of other gods,' i.e. in the name of an idol." Regarding all of them it is written,7 "That prophet shall die," and when the type of execution is not specified, it refers to strangulation.8
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.9
FOOTNOTES
1.Like Tzidkiyah ben K'nanah, Kings II, 22:11.
2.Deut. 18:20.
3.As in the previous commandment, N26.
4.Sanhedrin 99a.
5.In contrast to a death penalty from Above.
6.Deut. 18:20. N26 above.
7.Ibid.
8.Sanhedrin 52b.
9.89a, in our versions, chapter ten.
-------------------------------------------------------------Negative Commandment 29
Fearing a False Prophet
"You shall not fear him"—Deuteronomy 18:22.
We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.
Full text of this Mitzvah »
Fearing a False Prophet
Negative Commandment 29
Translated by Berel Bell
The 29th prohibition is that we are forbidden from giving honorable treatment1 to a false prophet, or from refraining from executing him, since he says prophecy in the name of G‑d. Once we have determined his falseness,2 we should not fear punishment3 whatsoever.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not fear him."
In the words of the Sifri, "The verse, 'Do not fear him,' teaches that one may not refrain from helping to convict him."
The details of this mitzvah have been explained at length in our Introduction to the Mishneh.
FOOTNOTES
1.Kapach, 5731, (note 41) notes that the Arabic word denotes honoring a person, or in the vernacular, "treating him with silk gloves." This corresponds to the Rambam's ruling (Hilchos Avodah Zarah 5:9), "One who refrains from executing the false prophet because of his greatness — that he follows the path of prophecy — transgresses a prohibition." Regarding the qualification to "follow the path of prophecy," see Hilchos Yesodei HaTorah 7:1.
Chavel's version mistakenly translates, "to have pity."
In Hilchos Yesodei HaTorah 5:9, the Rambam rules that even if one merely allows himself to fear the words of this false prophet, he transgresses this prohibition.
2.See Hilchos Yesodei HaTorah 10:1-5, regarding how to determine whether a prophet and/or his prophecy are true or false. This determination of falseness may only be made by the 71 member Sanhedrin (Hilchos Avodah Zarah 5:9).
3.From executing him (Chinuch, 522). Chavel, evidently basing himself on the translation of Ibn Tibbon, translates "fear of sin."
4.Deut. 18:22.
--------------------------------------------------------------Negative Commandment 14
Swearing in the Name of False Gods
"Make no mention of the name of other gods"—Exodus 23:13.
It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.
This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."
Full text of this Mitzvah »
Swearing in the Name of False Gods
Negative Commandment 14
Translated by Berel Bell
The 14th prohibition is that we are forbidden from swearing in the name of an idol, even [when dealing] with idol worshippers. So too we may not cause them to swear in the name of an idol, as our Sages explained in their statement,1 "One may not cause a non-Jew to swear in the name of his idol."
The source of this commandment is G‑d's statement (exalted be He),2 "Do not mention the name of other gods," i.e. by having a non-Jew swear in the name of his idol. Our Sages also explained there, "The verse, 'Do not mention,' teaches that one may not utter a vow in the name of an idol." The Gemara says in Sanhedrin,3 "The verse, 'Do not mention,' teaches that one person may not tell another, 'Wait for me next to such-and-such an idol.'"
One who transgresses this prohibition — by swearing in a reverential manner by any created being which people mistakenly believe in as a god — is punished by lashes.
In tractate Sanhedrin, when discussing the prohibition of hugging an idol, kissing it, sweeping the floor before it, or showing any signs of respect or love, our Sages said, "One is not punished by lashes unless utters a vow or an oath in its name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
FOOTNOTES
1.Mechilta, Shoftim.
2.Exodus 23:13.
3.63b.
------------------------------------------------------------Negative Commandment 8
Ov
"Do not turn to the Ovs"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Ov.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
Full text of this Mitzvah »
Ov
Negative Commandment 8
Translated by Berel Bell
The 8th prohibition is that we are forbidden from performing the practice of ov. This1 consists of burning a specific type of incense and performing certain actions. The person who does this then imagines2 that he hears a voice speaking from under his armpit answering his questions. This is a form of idolatry.
The source of this commandment is G‑d's statement,3 "Do not turn to the idols called ov."
In the words of the Sifra, "Ov refers to a Pitom4 who speaks from his armpit." One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning5, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering. This applies to the one who actually performed the actions himself.6
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.7
FOOTNOTES
1.See Hilchos Avodah Zarah 6:1 and Commentary to the Mishneh, Sanhedrin 7:7, for other categories of the ov service.
2.Kapach, 5731, note 39. Hilchos Avodah Zarah 6:1. Chavel translates, "pretends."
3.Lev.19:31
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). In Greek, this word refers to "one who tells the hidden" (Tiferes Yisrael, Sanhedrin 7:7).
5.If there was no prior warning, or no witnesses, for example.
6.The one who came to the sorcerer to ask the question, however, is not executed. He transgresses a separate prohibition, N36.
7.65a.
------------------------------------------------------------Negative Commandment 9
Yid'oni
"Do not turn to Yid'oni"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Yid'oni.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
Full text of this Mitzvah »
Yid'oni
Negative Commandment 9
Translated by Berel Bell
The 9th prohibition is that we are forbidden from performing the practice of yidoni. It is also a form of idolatry, in which the person takes a bone from the bird called yadu'a,1 places it in his mouth, burns incense, utters certain words, and performs certain actions, until he reaches a state similar to unconsciousness, when he goes into a deep sleep and predicts the future. Our Sages said,2 "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."3
This prohibition is contained in the verse,4 "Do not turn to the idols called ov or yidoni."
Do not think that this prohibition is a in the category of a "general prohibition."5 This is because when mentioning the punishment,6 they were separated, as it is written,7 "[Any man or woman who is involved in] the idolatry called ov or8 yidoni [shall be put to death]."
One who transgresses either of them intentionally is executed by stoning and karet, as written in G‑d's statement (exalted be He),9 "Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death."
In the words of the Sifri,10 "The verse,11 'Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death,' designates the punishment. Which verse serves as the actual prohibition itself? The verse,12 'Do not turn to the idols called ov or yidoni.'"
One who transgresses this commandment unintentionally must also13 bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.14
FOOTNOTES
1.See Kapach, 5731, note 44, where he relates the tradition received from his teachers regarding the pronunciation of this word.
2.Sanhedrin 65b.
3.As with ov, the Rambam learns that the person imagines that the bone is speaking (Kapach, 5731, note 45).
4.Lev.19:31
5.Such a "general prohibition," in which one prohibitive statement covers more than one act, may not be counted among the 613 commandments, as set forth in the Ninth Introductory Principle. In this case, the verse which states the prohibition says, "Do not turn to the idols called ov or yidoni," with the word "or," written with the Hebrew letter, "vav," which normally means, "and." The verse would then literally read, "Do not turn to the idols called ov and yidoni," and be considered a single "general prohibition" containing two prohibited acts. The Rambam now explains why this is not the case.
6.As mentioned many times, each prohibition has one verse designating the punishment, and another for the actual prohibition.
7.Lev. 20:27.
8.In this verse, the word "or," is written with the Hebrew word, "oh," which normally means, "or" (unlike the verse which states the prohibition using the Hebrew letter which means, "and"). In doing so, it splits the two acts into two separate prohibitions.
9.Lev. 20:27.
10.Kapach, 5731, (note 49) points out that this quote is not in our version of the Sifri, but in Sifra, Kedoshim.
11.Lev. 20:27.
12.Lev. 19:31.
13.As is the case with N8 above.
14.65a and b.
-------------------------------------------------------------Negative Commandment 7
Molech Worship
"Do not give any of your children to deliver to Molech"—Leviticus 18:21.
We are prohibited to "give from our children to Molech."
In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.
Full text of this Mitzvah »
Molech Worship
Negative Commandment 7
Translated by Berel Bell
The 7th prohibition is that we are forbidden from handing over some1 of our children to the idol Molech, which was well known in the time when the Torah was given.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not give some of your children to be passed over [a fire] to Molech."
The Seventh chapter of Sanhedrin3 explains the way in which this idol was worshipped: [They would] light a fire and increase it, and he would take some of his children and hand them over to those who took care of serving this idol, and he would pass him over the fire from one side to the other.4
The prohibition on this act is repeated in the verse,5 "There shall not be found among you anyone who passes his son or daughter in fire."
One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning6, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
FOOTNOTES
1.The Hebrew word, mi'zaracha, literally means, "from your offspring." The Talmud says that this wording alludes to the law that one is executed only if he give some of his children to Molech. If he gives all his children to Molech, he would not be punished.
It is interesting to note the commentary of the Smag (N40), who explains that offering all one's children to Molech is such a serious act that not even execution can atone for. This is consistent with the Torah's view of punishment as a correction and cleansing for the transgressor.
2.Lev. 18:21.
3.64b.
4.In Hilchos Avodah Zarah (6:5), the Rambam writes, "He would take some of his children and hand them to the fire-worshipping priests, and after he was given over into their hands, those priests would give the child back to his father to pass him through the fire while under their authority. The father would be the one to pass his child over the fire while under the authority of the priests. He would pass him in the midst of the fire by foot to the other side, not actually burning him to the Molech as done by those who burn their sons and daughters to other idols."
5.Deut. 18:10.
6.If there was no prior warning, or no witnesses, for example.
--------------------------------------------------------------
• 1 Chapter: Arachim Vacharamim Arachim Vacharamim - Chapter 6
English Text | Hebrew Text | Audio: Listen | Download | Video Class• Arachim Vacharamim - Chapter 6
English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Arachim Vacharamim - Chapter 6
Halacha 1
Whether a person says: 'This1 is consecrated for the sake of improvements to the Temple,' 'This is a dedication offering2 for the sake of improvements to the Temple,' or 'This is a dedication offering for the sake of Heaven,' or he [makes] similar [statements] with regard to his property as a whole,3 saying that it is all consecrated for the sake of improvements to the Temple, as a dedication offering for the sake of improvements to the Temple, or as a dedication offering for the sake of Heaven, [the property] should be given for improvements to the Temple. If, however, he said [that the property should be given] as a dedication offering without making any specifications, it should be given to the priests,4 for unspecified dedication offerings are given to the priests,5 as [Numbers 18:14] states: 'All of the dedication offerings from the Jewish people will be yours.
Halacha 2
A person may make a dedication offering from his cattle, his sheep, his Canaanite servants6 and maid-servants, and his ancestral fields.7 He should not, however, designate all of his cattle, all of his servants, all of his fields, nor all of any type of movable property that he owns as a dedication offering, as [implied by Leviticus 27:28]: 'From everything that he owns.'8 If he gives all he owns from a particular type of property as a dedication offering, even if he gives everything he owns as a dedication offering, his gift is binding. [This applies] whether he designates the dedication offering for the priests or for the improvement of the Temple.
Halacha 3
When a person gives all of his property as a dedication offering or consecrates it, we take everything that he owns, even the tefillin on his head. Needless to say, [this includes] his tools and his clothes,9 for he consecrated or gave as a dedication offering all of his possessions.
Halacha 4
What is the difference between dedication offerings designated for priests and those dedicated to Heaven? Dedication offerings to Heaven become consecrated property and must be redeemed for their worth.10 The payment is given for the sake of improvements to the Temple and then the possessions become ordinary property. Dedication offerings designated for the priests, by contrast, can never be redeemed.11Instead, they are given to the priests liketerumah. Concerning dedication offerings designated for the priests, [Leviticus 27:28] states: 'It shall neither be sold,12 nor redeemed,'13 i.e., it shall neither be sold to another person,14 nor redeemed by the owner.
Halacha 5
Whether a person designates land or movable property as a dedication offering, it is given to a priest15 in the watch16 serving at the time that the dedication offering was designated.
As long as a dedication offering for the priests is in the homes of the owner, it is like consecrated property in all regards,17 as [Leviticus 27:28] states: 'All dedication offerings are consecrated as holy unto God.' Once it is given to the priests, it is considered as ordinary property, as [Numbers 18:14] states: 'All of the dedication offerings from the Jewish people will be yours.'
Halacha 6
If a priest has a field that was a dedication offering [or an ancestral field]18that he acquired after the Jubilee19 and he designates it as a dedication offering, it is considered as a dedication offering and should be given to his brethren, the priests, as [implied by Leviticus 27:21], 'It will become the priest's, [like his] ancestral property.' This teaches that a field [designated] as a dedication offering that [a priest acquires] is like an ancestral field owned by an Israelite.20 If he designates it as a dedication offering, it becomes sanctified immediately.
Halacha 7
When a priest sells a field that he [had acquired after it was designated as] a dedication offering and then the purchaser consecrates it - even if the purchaser was the original owner who designated it as a dedication offering21- it is like [the consecration of] acquired property22 and it returns to the priest who sold it in the Jubilee year.23
Land or movable property that belongs to the priests or the Levites,24 by contrast, may not be designated as a dedication offering.25 [The rationale is that] with regard to the fields [granted to them, Leviticus 25:34] states: 'For it is an eternal inheritance for them,'26 and an association is established between movable property and land with regard to dedication offerings, as [Leviticus 27:28] states: 'from anything he owns... and from his ancestral field."
Halacha 8
When a person consecrates [animals that] had been consecrated [to be offered] on the altar for the sake of improvements to the Temple, the [second] consecration is of consequence.27 The animal should be evaluated and redeemed and its worth given for the sake of improvements to the Temple. [Afterwards,] it should be offered for the purpose for which it was originally consecrated.28
When, however, a person consecrates [animals that] had been consecrated for the sake of improvements to the Temple [with the intent that they be offered] on the altar, saying: 'This is a burnt offering,' or '...a peace offering,' or he designates them as a dedication offering to the priests, his act is of no consequence.29 For [animals that] had been consecrated for the sake of improvements to the Temple cannot be consecrated [to be offered] on the altar or designated as dedication offerings, because a person cannot consecrate an entity that does not belong to him.30
Halacha 9
Halacha 10
When a person consecrates [an animal designated as] a burnt offering for the sake of improvements to the Temple, only [its evaluation by] the Temple treasurers holds back [its slaughter].37 According to Rabbinic decree, however, it should not be slaughtered until it is redeemed.38 Therefore,39 if he transgressed and slaughtered it [before it was redeemed], it is acceptable.40
Halacha 11
A person may designate as a dedication offerings - whether set aside for the priests or for improvements to the Temple - [animals consecrated as] sacrifices of the highest degree of sanctity41 or sacrifices of a lesser decree of sanctity.42If he was liable to replace these sacrifices,43 he must pay their value44whether to the priests or for the sake of improvements to the Temple. After they are redeemed, he should then offer the sacrifices for their original purposes.
Halacha 12
What is the redemption process [when a person] vowed [to bring a particular animal as a sacrifice]45and then designated it as a dedication offering?46 We evaluate how much a person would be willing to give for the right of sacrificing this animal as a burnt offering even though he is not liable to do so.47 Whoever gives this amount48 may offer this animal [for the sacrifice] for which it was originally pledged.
Halacha 13
When an Israelite designates a firstborn animal - whether unblemished or blemished49 - as a dedication offering for the sake of heaven, the designation takes effect.50 Needless to say, if the priest designates it as a dedication offering for the sake of heaven after it enters his domain, [the designation takes effect].51
Halacha 14
How is it to be redeemed? We evaluate how much a person would be willing to give for the right for this firstborn to be his so that he will have the right to give it to whichever priest he desires, to his relative or his friend. Whoever gives this amount52 may take the firstborn and give it to whichever priest he desires. The money is given for the sake of improvements to the Temple.
Halacha 15
Halacha 16
When a person consecrates his [half-]shekel56 for the sake of improvements to the Temple, the consecration is binding.57 If one consecrates bikkurim58 for the sake of improvements to the Temple, the consecration does not take effect.59 If, however, the priest [to whom the bikkurim are given] consecrates them after they enter his domain, the consecration is binding.60
Halacha 17
When a person designates half of his servant or half of his maid-servant as a dedication offering, he and the priests are joint owners.61 If, however, he consecrates half his servant and designates half his servant as a dedication offering to Heaven, he is consecrated entirely, as we explained.62 Whenever one consecrates his Canaanite servant or maid-servant or consecrates all of his property and he owns servants, their physical person becomes consecrated Therefore it is forbidden to benefit from them63 until they are redeemed.64
Halacha 18
Halacha 19
When one consecrates his servant's hands,67 anything he earns beyond what is required for his sustenance is consecrated.68
How should this servant sustain himself? He should borrow the money [required for his sustenance], work, and repay the debt. [This is allowed] provided he always works for less than a p'rutah and pays it. For if he earned an entire p'rutah, it would be acquired by the Temple treasury as soon as he earned it.69
Halacha 20
Halacha 21
A person cannot consecrate an entity that does not belong to him.72
What is implied? If he designates his son, his daughter, his Hebrew servant, or Hebrew maid-servant, or a field he acquired as a dedication offering, they do not become dedication offerings. For a person cannot consecrate an entity when its physical person or substance is not his.73
Halacha 22
A person may not consecrate an entity that is not in his domain.
Halacha 23
When does the above apply? With regard to movable property. [Different rules apply] to landed property that was stolen and [the thief] denied [having taken it].76 If [the original owner] could have the land expropriated through legal process,77 he has the right to consecrate it even though he has not yet expropriated it. For the land itself is always considered in the domain of its [legitimate] owners.78
Halacha 24
When a person steals from his colleague and the [original] owner does not despair [of recovery],79 neither of them can consecrate it. [The robber cannot,] because the article does not belong to him and [the owner cannot,] because it is not in his possession. Similar laws apply in all analogous situations.
Halacha 25
[The following laws apply when] a person was selling squash, eggs, or the like and a [prospective] purchaser comes, takes one, and then departs. If the price of each particular article is fixed, it is as if a price was established,80 and the seller cannot consecrate this squash, for it is not in his domain.81 If the price is not fixed and he consecrated it, it is consecrated, because it is still in his domain,82 for [the prospective purchaser] did not take it with the intent to steal it.
Halacha 26
A person cannot consecrate an article that has not yet come into existence.83
What is implied? [If a person says:] "What my net will bring up from the sea is consecrated" or "The fruit my field will produce is designated as a dedication offering," his words are of no consequence.
Halacha 27
Halacha 28
Similarly, when a person consecrates the work to be produced by his wife's hands, she may work and partake [of her earnings]. The remainder is not consecrated.86 If he tells her: "May your hands be consecrated to their Maker," since they are under lien to him,87 [the profits of] all of the work that she produces are consecrated. To what can this be compared? To one who says: "This tree is consecrated," in which instance all the fruit it produces is consecrated.88 Similar laws apply in all analogous situations.
Halacha 29
When a person tells a colleague: "The field that I will sell you89 will be consecrated when I buy it back from you," the consecration takes effect when he buys it back.90 [The rationale is that] it is in his possession [originally] and he has the possibility of consecrating it.91
[If one tells a colleague:] "The field that I entrusted to you as security92 will be consecrated when I redeem it from you," the field becomes consecrated when he redeems it. [The rationale is that] he has the potential to redeem it.93 [The consecration is effective] even if it was given as a security for a fixed time,94because he has the potential to redeem it after that time.
Halacha 30
Halacha 31
It appears to me97 that even though a person cannot consecrate an entity that has not come into being, if he says: "I pledge to consecrate it," he is obligated to consecrate it when it will come into being to [fulfill] his vow. If he does not consecrate it, he transgresses [the prohibitions]: "Do not delay in paying it" and "He shall not desecrate his word" and [fails to fulfill the positive commandment:] "He shall act in accordance with all that he uttered with his mouth" as is true with regard to all other vows.98
Halacha 32
What is implied? [When a person] says: "I pledge to consecrate everything that my net will bring up from the sea," "I pledge to give the fruit produced by this field to the poor," "I pledge to designate as a dedication offering - or give for the sake of captives - all of my earnings of this year," or makes any statement of this like, he is obligated to give and/or perform what he pledged when the article comes into his possession. For these and all similar statements are vows, not acts of consecration.99
Halacha 33
Support for this can be drawn from the statements of Jacob our Patriarch [Genesis 28:22]:100 "And everything that You will give me, I will tithe." And [later, ibid. 31:13]101 states: "Where you took a vow."102 And103 when a person says: "I will not depart from this world until I become a nazirite," he is obligated to observe a nazirite vow104 although he did not actually take such a vow. Since he said that he would take a nazirite vow, he is obligated to observe those restrictions. This law parallels that. It is appropriate to rule in this manner.
Halacha 34
A consecration that is made in error is not binding.105
What is implied? If one says: "When a black ox will go out of the building first, it will be consecrated," should a white ox go out [first], it is not consecrated.106[If he says:] "When a gold dinar comes into my hand first, it is consecrated," should a silver [dinar] come up, it is not consecrated. [If he says:] "When a barrel of wine comes into my hand first, it is consecrated," should a barrel of oil come up, it is not consecrated. [This applies] whether wine is more expensive than oil107 in that place or oil is more expensive than wine.108
If he attempts to extend the consecration to a second entity, saying: "[The status of] this is the same as [that of] the other," the second is consecrated.109 Similar laws apply in all analogous situations.
| FOOTNOTES | |
| 1. |
Any specific entity.
|
| 2. |
This term is being used for the Hebrew term cherem. Cherem implies the removal of an entity from one framework of reference and its inclusion in another. Similarly, in this instance, the property is being taken from the realm of private, personal possessions and being sanctified (see the gloss of HaKtav VeHaKabalah to Leviticus 27:29). It must, however, be emphasized that the term cherem has negative connotations, meaning 'a ban' and the root has the connotation 'absolute destruction.' In that context, in his Living Torah, Rav Aryeh Kaplan interprets the term is meaning 'declare taboo,' i.e., banned from ordinary mortal use and hence, designated for the Temple treasury or the priests.
|
| 3. |
As stated in Halachah 2, a person should not dedicate all of his possessions. Nevertheless, if he chooses to do so, his statements are of consequence.
|
| 4. |
The differences between the two types of dedication offerings mentioned are described in Halachah 4. To which priests the property is given is described in Halachah 5.
|
| 5. |
The Kessef Mishneh questions the Rambam's ruling, noting that the matter is the subject of a difference of opinion among the Sages (Arachin 28b) and it appears that the conclusion of the Talmud is that if no specification is made, dedication offerings should be given for improvements to the Temple. Indeed, Rashi (Beitzah 36b) and others rule in this manner. The Or Sameachsuggests that the Rambam's source is Ezekiel 44:29 which states: 'All the dedication offerings from the Jewish people shall be yours.'
|
| 6. |
But not his Hebrew servants. See Halachah 21 and notes.
|
| 7. |
Sefer HaMitzvot (positive commandment 145) and Sefer HaChinuch (mitzvah 357) include the laws governing dedication offerings among the 613 mitzvot of the Torah.
|
| 8. |
I.e., the dedication offering must be 'from what he owns,' i.e., implying that he is giving a portion of what he owns, but not all that he owns. The rationale for this ruling is explained in Chapter 8, Halachah 13.
|
| 9. |
I.e., in contrast to a person who pledges an airech who is allowed to retain ownership of his basic necessities, as stated in Chapter 3, Halachot 14-17.
|
| 10. |
I.e., until they are redeemed - by the owner or by another person - they are the property of the Temple treasury and it is forbidden to benefit from them or use them for mundane purposes.
|
| 11. |
I.e., the owner loses all rights to them. They become the property of the priests, able to be used for whatever purposes the priest who receives the property desires, as explained in the following halachah.
|
| 12. |
I.e., before it is given to the priest. Once it is given to the priest, he may sell it if he so desires.
|
| 13. |
Sefer HaMitzvot (negative commandments 110-111) and Sefer HaChinuch (mitzvot 358-359) include both the prohibitions against selling and redeeming property designated as a dedication offering among the 613 mitzvot of the Torah.
|
| 14. |
The Rambam's apparent source is the Sifra, but the version of the standard text of the Sifraspeaks of a prohibition against selling the property to the Temple treasurer. There are those who maintain that the Rambam followed a version of the Sifra with a different reading. Significantly, however, in his Sefer HaMitzvot (loc. cit.), the Rambam defines the prohibition as forbidding the sale to the Temple treasurer.
|
| 15. |
The implication appears to be that, like terumah, the donor has the right to give the dedication offering to the priest of his choice from the watch. It is not divided among all the priests of the watch. See Arachin 28a.
|
| 16. |
As stated in the notes to Chapter 4, Halachah 24, there were 24 priestly watches. Each one would serve in the Temple for a week at a time according to a rotating cycle.
|
| 17. |
They may not be used by the former owner for his own purposes and the prohibition of meilah, misappropriating consecrated property, applies.
|
| 18. |
Our translation follows the commentary of the Kiryat Sefer. The version of the standard published text (which reflects that of authentic manuscripts and early printings) would be literally translated as 'When a priest possesses a field that was designated as a dedication offering which he acquired after the Jubilee.' We prefer the version of the Kiryat Sefer, because there is no connection between the Jubilee year and a priest's acquisition of dedication offerings.
|
| 19. |
See Chapter 4, Halachot 19, 24.
|
| 20. |
I.e., just like an ancestral field belonging to an Israelite is given to the priests, so too, a field owned by a priest that is designated as a dedication offering is given to the priests.
|
| 21. |
Since he was the original owner, one might think that the laws that apply when one consecrates an ancestral field would apply. This is not the case, because once he designated it as a dedication offering, it became the property of the priest.
|
| 22. |
Which, as stated in Chapter 4, Halachah 26, returns to its original owner. In that instance, as in this halachah, the person who consecrated it did not have everlasting ownership of it. Hence, he cannot consecrate the field forever.
|
| 23. |
For once it is given to him, the priest is considered its owner for all time.
|
| 24. |
This ruling was a matter of question for the Rambam. There is a difference of opinion concerning this point among the Sages. The standard published test of the Rambam's Commentary to the Mishnah (Arachin 8:5) indicates that he favored the view that maintains that this only applies to priests. Rav Kapach maintains that this is an error and his ruling there is - as stated here - that it applies to both priests and Levites.
|
| 25. |
I.e., if they make such a dedication, it is of no consequence.
|
| 26. |
I.e., their landed property is theirs forever. It cannot be given as a dedication offering, because a dedication offering is given to a priest as his private property. Hence there would be no advantage in his making such an offering (Rashi, (Arachin 28a).
Thus there is obviously a difference between land or movable property that belongs to a priest and property that he acquired because it was designated as a dedication offering, as stated in Halachah 6. The rationale is that property that a priest owns as an ancestral heritage is essentially his. On the other hand, property that he acquired because it was designated as a dedication offering is not essentially his. Hence, it can be given to other priests as a dedication offering.
|
| 27. |
The rationale is that consecrating an animal for the sake of improvements to the Temple is like taking a vow to pay its value to the Temple treasury. Hence, such a vow can be taken even if the animal is already consecrated.
|
| 28. |
For the second consecration and the redemption do not effect its original status.
|
| 29. |
Tosafot (Temurah 32a) explains the difference between the two instances as follows: The owner of an animal consecrated as a sacrifice still shares a connection to it. For if it is blemished, he must redeem it and replace it. In contrast, once an animal is consecrated to the Temple treasury, it leaves the owner's domain entirely.
|
| 30. |
And once an animal has been consecrated to the Temple treasury, it is not the owner's unless he redeems it.
|
| 31. |
For the sake of improvements to the Temple. Whether he states this explicitly or not, it is consecrated for that purpose as stated in Chapter 5, Halachah 7, unless he explicitly states that he is consecrating it for another purpose.
|
| 32. |
Because the consecration did not take effect yet. The Or Sameach notes that the Rambam's apparent source, the Tosefta (Temurah 3:1), states that it is permitted to partake of the animal that was slaughtered and questions why the Rambam does not rule accordingly. He explains that the Rambam considers the person who consecrated the animal equivalent to an apostate for by slaughtering the animal, he prevents his vow from being fulfilled. As stated in Hilchot Shechitah 4:14, there are certain conditions necessary for slaughter performed by such a person to be successful.
|
| 33. |
Since the original consecration has not yet taken effect, he may still consecrate it for another purpose.
|
| 34. |
I.e., if the animal does not die within 30 dies, retroactively, the consecration will take effect from the time of his statements.
|
| 35. |
Since the consecration of the animal will ultimately take effect, it may not be used for mundane purposes unless it is evaluated by the court. That evaluation may not be performed when the animal is dead (Lechem Mishneh).
|
| 36. |
Since retroactively, the animal will become consecrated for the sake of improvements to the Temple, the consecration as a sacrifice is not of consequence, as stated in Halachah 8.
|
| 37. |
I.e., this evaluation is necessary to establish the extent of his obligation, but nothing more. We do not require him to wait until he actually redeems the animal. The Radbaz explains that there are commentaries that if the animal was not redeemed the Temple treasurers are required to be present at the offering of the animal, because the owner of a sacrifice must be present when it is offered. The Rambam does not, however, require the treasurers' presence.
|
| 38. |
For the Sages decreed that the animal be considered as if its body has become consecrated.
|
| 39. |
I.e., because the requirement to wait until its redemption is Rabbinic in origin.
|
| 40. |
Rashi (Temurah 32a,b) states that in such an instance, the person is not required to pay anything for the dedication offering, because the animal was never evaluated.
|
| 41. |
Burnt offerings, sin offerings, or guilt offerings.
|
| 42. |
All other sacrifices.
|
| 43. |
I.e., he pledged to bring an offering of a particular type. Afterwards, he designated an animal to be offered to fulfill his pledge. If the animal is lost or stolen, he is required to supply another animal.
|
| 44. |
Since he is obligated to replace his sacrifices, he is required to redeem the consecrated animal.
|
| 45. |
E.g., he said: "I will bring this animal as a burnt offering." In this instance, if the animal dies or is stolen, he is not required to replace it with another animal.
|
| 46. |
I.e., one might think that since the animal itself is already designated as a sacrifice and the person is not required to replace it if stolen, it is no longer his, and he does not have the right to consecrate it at all.
|
| 47. |
I.e., since the person could in fact bring the sacrifice, we evaluate how much that right is worth to a person.
|
| 48. |
Since the person who consecrated the animal is not obligated to replace it, we do not require him to redeem it and offer it. Instead, anyone who desires to pay the estimated amount has the right to do so.
|
| 49. |
An unblemished firstborn animal is offered as a sacrifice and a priest is given the right to partake of it, while a blemished one must be given to a priest to use as his private property.
|
| 50. |
And the animal must be redeemed as stated in the previous halachah.
|
| 51. |
This is speaking about a firstborn animal with a blemish. It becomes the priest's private property, as stated in Hilchot Bechorot 1:3. Hence, there is no question that he has the right to do as he pleases with it.
|
| 52. |
I.e., we do not require the person who consecrated the animal to redeem it.
|
| 53. |
See Leviticus 27:32; Hilchot Bechorot, ch. 6, for a description of this offering.
|
| 54. |
In which instance, we follow the principles stated in Halachah 12. A price to be paid to offer the sacrifice is established. Anyone willing to pay that price may redeem the animal.
|
| 55. |
I.e., if the animal selected to be sacrificed as a tithe offering dies or is stolen, he is not required to offer another animal in its place.
|
| 56. |
The Rambam is referring to the half-shekel every male is required to give to purchase his share of the communal offerings. See Hilchot Shekalim, chs. 1-3.
|
| 57. |
This is parallel to the law mentioned in Halachah 11, that a person may consecrate animals designated as sacrifices.
|
| 58. |
The first fruits that were brought to the Temple and then given to the priests. See Exodus, ch. 23; Deuteronomy, ch. 26, Hilchot Bikkurim, chs. 1-4.
|
| 59. |
For the bikkurim are not his, but rather the property of the priest.
|
| 60. |
The bikkurim become the priest's private property (ibid. 4:14). Hence he may do with them whatever he desires.
|
| 61. |
I.e., for the portion given to the priest becomes his private property.
|
| 62. |
As stated in Chapter 5, Halachah 18, when a person consecrates a limb or an organ on which an animal's life depends, the entire animal becomes consecrated. Here, too, the servant cannot live with only half his body.
|
| 63. |
Nevertheless the prohibition against meilah, misappropriating sacred property, do not apply. SeeHilchot Meilah 5:10.
|
| 64. |
I.e., they are sold to others and the proceeds of the sale are used for the sake of improvements to the Temple.
|
| 65. |
For freeing them might create the impression that they were treating consecrated property with disdain and not seeking its full worth.
|
| 66. |
In which instance, they will receive the market value of the servant.
|
| 67. |
What the owner is attempting to do is to consecrate the servant's earnings. That, however, is not possible, for a person is unable to consecrate an entity that has not come into existence already (see Halachah 26). Therefore, he consecrates the servant's hands, for they do exist, and thus any earnings they produce become consecrated (Radbaz). Note the parallel in Halachah 28.
|
| 68. |
A servant's master is not liable to provide for his sustenance (Hilchot Avadim 9:7). Hence that money must be taken from the servant's earnings. Nevertheless, since his earnings are consecrated, the process the Rambam continues to explain should be followed.
|
| 69. |
Tosafot, Gittin 12b, explains that even a sum less than a p'rutah can be consecrated. (SeeHilchot Meilah 7:8.) Nevertheless, the owner had the intent that this amount not be consecrated so that the servant would be able to sustain himself.
|
| 70. |
The price that would be paid if he was sold as a servant in the marketplace.
|
| 71. |
A servant is considered as property and consecrating him makes him the property of the Temple treasury. Hence it is entitled to all of his earnings. This does not apply with regard to a free man.
|
| 72. |
Bava Kama 69b derives this from the exegesis of Leviticus 27:14: "When a person will consecrate his house." Just as his house is his own, so too, everything he consecrates must be his own.
|
| 73. |
All of the four types of people mentioned above are considered as independent personalities. Although a father and owner possess certain rights with regard to the earnings of these individuals, he does not own their physical persons. This applies even to his children who are beneath the age of majority (Arachin 28a). Similarly, a field that one acquires is never totally his, for he must return it to its original owners in the Jubilee.
|
| 74. |
For there is no way that they could regain possession of it immediately. Nor may the watchman consecrate it, because it does not belong to him.
|
| 75. |
I.e., although it is in the physical possession of the watchman, it is still considered as belonging to - and able to be secured by - the owner. See Halachah 25 and notes.
|
| 76. |
And instead, claimed to be the legitimate owner.
|
| 77. |
Proving his ownership through the testimony of witnesses or through a valid deed of title.
|
| 78. |
This is a principle applicable in many aspects of Jewish business law. Land can never be stolen and is always considered as being in the possession of the person who has title to it. See Bava Metzia 7a.
|
| 79. |
Even if the owner despairs of the recovery of the article, it is not desirable for the thief to consecrate it. See Hilchot Issurei Mizbeach 5:7.
|
| 80. |
Since a standard price for each article was established and the articles were left for sale, we assume that as soon as the person took the article, he committed himself to the purchase and hence, the sale is completed.
|
| 81. |
For it is as if it was already sold.
|
| 82. |
Since the price has to be established, until it is established, the sale is not complete. And until the sale is complete, the article is considered as belonging to the seller. Hence, the prospective purchaser is considered as the watchman of an entrusted article and the law stated in the final clause of Halachah 22 applies. Indeed, Bava Batra 88a mentions this instance and from it, the law stated in Halachah 22 is derived.
|
| 83. |
Kiryat Sefer explains the rationale for this ruling: Since the object has not come into existence as of yet, it is not in his domain. And, as stated in Halachah 22, a person cannot consecrate an article that is not in his domain.
|
| 84. |
Needless to say, this applies when the person never owned the field he seeks to consecrate. By mentioning this instance, the Rambam (and his source, Ketubot 58b) emphasize that even though the person originally and ultimately owned the field, since he did not own it at the time he consecrated it, the consecration is not effective.
|
| 85. |
The Siftei Cohen, Yoreh De'ah 258:15 emphasizes that his statement is not even considered a vow, because the wording used does not have the implication of a vow. See Halachah 31 which speaks of this issue. Note, however, the Rambam's statements in Hilchot Mechirah 22:15.
|
| 86. |
I.e., the consecration is not effective, because the fruits of the woman's labor did not exist at the time her husband sought to consecrate them.
|
| 87. |
As stated in Hilchot Ishut 12:3, all of the proceeds of the work a woman performs belong to her husband.
|
| 88. |
For although the fruit did not exist at the time of the original consecration, the tree did. And once the tree is consecrated all the fruit it produces is consecrated. Similarly, the woman's hands exist at the time the consecration was made, and as a result, all the products of her work are consecrated.
Rabbenu Nissim does not accept the Rambam's ruling. He explains that although our Sages ordained that the profits from a woman's labor should be given to her husband, those profits are given in exchange for his support of her. If she desires, she has the right to withdraw from the arrangement, decline his support, and keep her earnings. Since she has this right, her hands are not on lien to her husband, and he cannot consecrate them. The Shulchan Aruch (Even HaEzer81:1) follows the Rambam's view, while the Rama quotes that of Rabbenu Nissim.
|
| 89. |
I.e., at the time he makes this statement it is in his possession.
|
| 90. |
Even though he does not make a second statement, it becomes consecrated if and when he repurchases it.
|
| 91. |
Thus the fact that he sells it to another person in the interim does not detract from the consecration.
|
| 92. |
For a loan.
|
| 93. |
Even though the field was not in his possession at the time he made his statement, since he had the right to redeem it, it is considered as if it were.
|
| 94. |
And during that time, he did not have the right to redeem it.
|
| 95. |
Although the house is the tenant's for the duration of the rental period, since ultimately it belongs to the owner, his consecration takes precedence over the rental agreement. For as stated in Chapter 7, Halachah 14, consecration takes precedence over other obligations.
Although as implied by the previous halachah, the owner could not consecrate a field given as security while it was in the possession of the lender, he has a greater right to the land in this instance. In the previous case, the field will not return to him unless he pays the loan, while in this instance, the home will return to him at the end of the rental period without payment. Hence he is considered to have greater rights over it and is given the right to consecrate it (Radbaz).
|
| 96. |
He may, however, avoid the prohibition by paying his rent to the Temple treasury (Arachin 21a).
|
| 97. |
This phrase indicates a law that the Rambam derived through the process of deduction without an explicit prior Rabbinic source.
|
| 98. |
See Chapter 1, Halachah 1; Hilchot Nedarim 1:4-5, Hilchot Ma'aseh HaKorbanot 14:13.
|
| 99. |
I.e., were the person to have the intent to consecrate the article with this statement, the consecration would not be effective, because the article does not yet exist. He is not, however, consecrating the article, merely pledging to do so in the future. See also Hilchot Mechirah 22:15. On his notes to that source, the Ra'avad differs and maintains that for the statement to be considered a pledge, it must be worded in that matter. See Shulchan Aruch and Rama (Choshen Mishpat 212:7).
|
| 100. |
After his vision of the ladder extending to heaven. He was speaking of "what You will give me," i.e., possessions that he would acquire in the future.
|
| 101. |
When Jacob tells his wives of the message the angel gave him to return to Eretz Yisrael.
|
| 102. |
I.e., the pledge he made is considered as a vow.
|
| 103. |
The Radbaz explains that the second proof is necessary, because one might say that Jacob's reference to his vow refers to his statement: "And the Lord will be my God."
|
| 104. |
See Hilchot Nazir 1:4 which states that he must observe the nazirite restrictions immediately, because he does not know how long he will live and he is required to fulfill his pledge before he dies.
The Ra'avad accepts the support from Jacob's statement, but not that from the nazirite's pledge, bringing two objections:
a) at present, it is within his potential to carry out the nazirite vow. Hence, the comparison to an entity that has not yet come into existence is not appropriate.
b) Since the person does not know when he will die, it is as if he has committed himself to observe the vow immediately. The Radbaz brings support for the Rambam's position.
|
| 105. |
Just like a vow made in error is not binding (Hilchot Nedarim 8:3).
|
| 106. |
I.e., we assume that his mention of a black ox was deliberate and intended to be a stipulation, not merely a statement of his supposition of what would happen.
|
| 107. |
In which case, we might say that he would accept the change, because he will be saving money.
|
| 108. |
In which case, we might say that he would accept the change, because he will be bringing a more attractive offering.
|
| 109. |
This ruling has amazed the commentaries, because if the first entity does not become consecrated, how can the second? Seemingly, its consecration is dependent on that of the first.
The Radbaz seeks to explain that the second consecration is dependent not on the status of the initial article, but the intent of the donor who sought to consecrate it. He admits, however, that the interpretation is forced. The Kessef Mishneh explains that this clause is referring to a different concept entirely. If he had an article that was consecrated and extended its holiness to another article unintentionally, that article is consecrated.
|
---------------------
• 3 Chapters: Avodat Kochavim Avodat Kochavim - Chapter Four, Avodat Kochavim Avodat Kochavim - Chapter Five, Avodat Kochavim Avodat Kochavim - Chapter Six
English Text | Hebrew Text | Audio: Listen | Download• Avodat Kochavim - Chapter Four
---------------------
Hayom Yom:
• English Text | Video Class• Tuesday, Kislev 20, 5776 · 02 December 2015
"Today's Day"Sunday Kislev 20 5703
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 97-103.
Tanya: Approbation by the rabbis...of blessed memory (p.x).
The first printing of the "Book of the Intermediates" - Tanya - was completed on Tuesday, Kislev 20, 5557 (1796) in Slavita. It included Part I - Sefer Shel Benonim, - Part II - Chinuch Katan - and Shaar Hayichud Veha'emunah.
Igeret Hateshuvah, first edition, was printed in Zolkvi 5559 (1799); second edition, first printing, Shklov 5566 (1806).
Igeret Hakodesh, first printing, Shklov 5574 (1814).
The corrected edition of all four parts was printed in Vilna (Rom edition) in 5660 (1900) and has been reprinted many times since.---------------------• Daily Thought:
English Text | Hebrew Text |
Audio: Listen | Download• Avodat Kochavim - Chapter Four
Translator's Introduction
Deuteronomy 13:13-19 relates:
Should you hear [a report about] one of your cities which God, your Lord, is giving you to dwell within, stating: "Unfaithful people have emerged from your midst and they have led astray the inhabitants of their city, saying: 'Let us worship other gods about whom you are not aware,' you must investigate and probe, making careful inquiry. If it is true and correct that such a revolting thing has occurred in your midst, you must surely kill all the inhabitants of the city by the sword. Destroy it and everything in it. [Kill] all its animals by the sword.
Gather all its goods in the midst of its main street. Burn the city and all its goods entirely for the sake of God, your Lord. [The city] shall remain an eternal ruin, never to be rebuilt. Let nothing that has been condemned remain in your possession, so that God's fierce anger will be allayed and He will grant you mercy. He will deal mercifully with you and will make you flourish as He promised your fathers.
Gather all its goods in the midst of its main street. Burn the city and all its goods entirely for the sake of God, your Lord. [The city] shall remain an eternal ruin, never to be rebuilt. Let nothing that has been condemned remain in your possession, so that God's fierce anger will be allayed and He will grant you mercy. He will deal mercifully with you and will make you flourish as He promised your fathers.
Our Sages refer to a city condemned for these reasons as an עיר הנדחת - literally, "a city that has been led astray." In Sefer HaMitzvot, the Rambam derives four of the 613 mitzvot of the Torah from the above passage:
Negative Commandment 15: Not to proselytize among the masses on behalf of false deities;
Positive Commandment 186: To burn an עיר הנדחת;
Negative Commandment 23: Never to rebuild an עיר הנדחת;
Negative Commandment 24: Not to benefit from its spoil.
Negative Commandment 15: Not to proselytize among the masses on behalf of false deities;
Positive Commandment 186: To burn an עיר הנדחת;
Negative Commandment 23: Never to rebuild an עיר הנדחת;
Negative Commandment 24: Not to benefit from its spoil.
There is a unique dimension to the laws of an עיר הנדחת that is not found in regard to any of the other prohibitions of the Torah. In this context, the city is considered as a single entity and the inhabitants and their property are not considered as individuals but as memers of this wicked collective (Tzaphnat Pane'ach, Likkutei Sichot, Vol. 9).
Sanhedrin 71a mentions a debate among the Sages. One maintained that the mitzvot concerning an עיר הנדחת were never actually fulfilled, and that the passage was instituted in the Torah only for the purpose of theoretical discussion. Another states explicitly: "I saw such a city and sat among its ruins." From Halachah 11 (see Note 50; see also Hilchot Melachim 11:2), it appears that the Rambam subscribes to the latter view.
This chapter deals only with the prohibition against proselytizing on behalf of a false deity to the majority of the members of a city. The prohibition against proselytizing to individuals for these purposes is mentioned in the following chapter.
Halacha 1
Those who lead [the inhabitants of] a Jewish city astray are executed by stoning, even though they themselves did not worship a false deity, but [merely] proselytized to the inhabitants of their city until they worshiped it.
The inhabitants of the city that has been led astray (עיר הנדחת) are executed by decapitation if they worshiped a false deity or accepted it as a god.
What is the source that serves as a warning against proselytizing on behalf of a false deity? "Let not [the name of another deity] be heard through your mouth."
Halacha 2
A city is not condemned as an עיר הנדחת until two or more individuals attempt to lead its inhabitants astray, as [Deuteronomy 13:14] states: "Unfaithful people have emerged...." The people who lead them astray must be from that tribe and from that city, as [the verse continues]: "from your midst."
Those led astray must be the majority [of the city's inhabitants]. They must number from [at least] 100 to the majority of the tribe. If, however, the majority of the tribe is led astray, they are judged as individuals, as implied by [the phrase in the following verse]: "the inhabitants of the city;" neither a small village nor a large metropolis. If there are fewer than 100, it is considered a small village. If the majority of the tribe is involved, it is considered to be a large metropolis.
Similarly, the laws applying to an עיר הנדחת are not enforced if:
the people who led them astray were women or minors,
they were led astray by a single individual,
a minority of the city were led astray,
they turned to idols on their own initiative, or
if those who led them astray came from outside the city.
the people who led them astray were women or minors,
they were led astray by a single individual,
a minority of the city were led astray,
they turned to idols on their own initiative, or
if those who led them astray came from outside the city.
Instead, [the violators] are considered to be individuals who worshiped false deities. All those who worshiped are executed by stoning, and their estate is given to their heirs like all others executed by a court.
Halacha 3
The laws of an עיר הנדחת are enforced only by a court of 71 judges, as [implied by Deuteronomy 17:5]: "And you shall take the man or woman who did that wicked thing to your gates." [This can be interpreted to mean:] Individuals are executed by the courts which are found at the gates [of every city]. A multitude are only executed by the supreme court.
Halacha 4
None of the cities of refuge can ever be condemned as an עיר הנדחת, as [implied by Deuteronomy 13:13]: "one of your cities." [Similarly,] Jerusalem can never be condemned as an עיר הנדחת, because it was not divided among the tribes.
A border city is never condemned as an עיר הנדחת, so that gentiles will not enter and destroy Eretz Yisrael. One court should not condemn three cities located next to each other as an עיר הנדחת. If [the cities] are separated from each other, they may condemn them.
Halacha 5
[A city] is not condemned as an עיר הנדחת unless those who proselytize [the inhabitants] address them in the plural, telling them, "Let us go and worship," "Let us go and sacrifice," "Let us go and bring a burnt offering," "Let us go and offer a libation," "Let us go and bow down," or "Let us go and accept [the deity] as a god."
[The inhabitants] must listen and then worship [the deity] with its accepted mode of worship, or through one of the four modes of worship [mentioned in Chapter 3, Halachah 3], or accept it as a god.
What happens if all these conditions are not fulfilled with regard to a city or those who proselytize [its inhabitants]? Warnings are given to each person who worships false gods, and testimony [is delivered against them]. They are executed by stoning as individuals who worshiped false gods, and their estate is given to their heirs.
Halacha 6
What is the judgment rendered against an עיר הנדחת when all the criteria for that judgment have been met?
The supreme Sanhedrin sends [emissaries] who investigate and probe until they have established clear proof that the entire city - or the majority of its inhabitants - have turned to the worship of false gods.
Afterwards, they send two Torah sages to warn them and to motivate them to repentance. If they repent, it is good. If they continue their wicked ways, the court commands the entire Jewish people to take up arms against them. They lay siege to the city and wage war against it until the city falls.
When the city falls, very many courts are set up, and [the inhabitants] are judged. All those people against whom two witnesses testify that they worshiped a false deity after receiving a warning are separated. If those who worshiped [the false deity] constitute only a minority [of the city's inhabitants], they are stoned to death, but the rest of the city is saved. If they constitute a majority, they are brought to the supreme Sanhedrin and their judgment is concluded there. All those who worshiped [the false deity] are executed by decapitation.
If the entire city was led astray, all of the inhabitants including the women and the children are slain by the sword. If a majority of the inhabitants were led astray, the transgressors' wives and children are slain by the sword. Whether the entire city or only a majority of its inhabitants were led astray, those who proselytized [on behalf of the false deity] are stoned to death.
All the property within it is collected within its main street. If it does not have a main street, a main street is made for it. If its main street is located outside its confines, its wall is extended until its [main street] is included within its confines, as [implied by Deuteronomy 13:17]: "[Gather all its goods] in the midst of its main street."
All live animals that are contained within are slain. All its property and the city [as a whole] are burned with fire. Burning them fulfills a positive commandment, as [the verse continues]: "Burn the city and all its goods entirely."
Halacha 7
The property of the righteous men - i.e., the remainder of the city's inhabitants who were not led astray with the majority - that is located within the city should be burned together with all its property. Since they resided there, their fortunes are destroyed.
Whoever derives even the slightest benefit from [the city's property] receives a single measure of lashes, as [Deuteronomy 13:18] states: "Let nothing that has been condemned remain in your possession."
Halacha 8
[The following rules apply when] the witnesses who testified against an עיר הנדחת were disqualified as zomemim: Whoever takes possession of any property is considered to have acquired it and may derive benefit from it, since the [incriminating testimony - and thus, the judgment based upon it -] has been nullified.
Why do they acquire it? Because each of the city's inhabitants gave up ownership of his property after the judgment was rendered.
[An עיר הנדחת] may never be rebuilt, and a person who rebuilds it is [liable for] lashes, as [Deuteronomy 13:17] states: "...never to be rebuilt." It is permitted to use it for gardens and orchards. "Never to be rebuilt" implies only that it should not be rebuilt as a city, as it was previously.
Halacha 9
[The following laws apply to] a caravan which journeys from one place to another, passes through an עיר הנדחת, and is led astray with it: If they had remained [in the city] thirty days, they are executed by decapitation and their property is condemned. If they were there for a lesser period, they are executed by stoning, but their property is given to their heirs.
Halacha 10
Property belonging to people of other cities which is kept within [an עיר הנדחת] is not burned, but rather is returned to its owners. [This applies] even when [the inhabitants of the עיר הנדחת] accepted responsibility for it, as implied by [Deuteronomy 13:17]: "its goods" - i.e., its goods, and not those belonging to others.
[The following rules apply to] property belonging to the wicked - i.e., those who were swayed [to idol worship] - which was kept in other cities. If [that property] was gathered together with the property of the עיר הנדחת, they are burned together. If not, it is not destroyed, but rather is given to the heirs.
Halacha 11
If an animal which partially belongs to [an inhabitant of] an עיר הנדחת and partially belongs to [a person living in] another city is found within [the עיר הנדחת], it must be destroyed. [In contrast,] a loaf of bread which is owned by such [partners] is permitted, because it can be divided.
Halacha 12
It is forbidden to benefit from an animal which belongs to [an inhabitant of] an עיר הנדחת and which was slaughtered, just as it is forbidden to derive benefit from an ox which was condemned to be stoned and was slaughtered.
We are permitted to benefit from the hair of both men and women of [the condemned city]. A wig, however, is considered part of "its goods," and is therefore forbidden.
Halacha 13
Produce which is connected [to its source of nurture] is permitted, as [implied by Deuteronomy 13:17]: "Gather [all its goods...] Burn..." - i.e., this includes only those articles which must merely be gathered and burned, and thus excludes produce which is still connected [to its source of nurture], and would have to be severed and gathered in order to be burned.
The same principle applies to [the inhabitants'] hair. Needless to say, the trees themselves are permitted and are bequeathed to the heirs.
[The following rules apply to] the consecrated property within it: Those animals which were consecrated to be sacrificed on the altar themselves must die, since "the sacrifices of the wicked are an abomination" [Proverbs 21:27]. Property which is consecrated for the purposes of the Temple must be redeemed, and afterwards is burned, [as implied by the word] "its goods" - its goods and not those which are consecrated.
Halacha 14
[The following rules apply to] firstborn animals and the animal tithes that are found within [the עיר הנדחת]: Those that are unblemished are considered to be animals consecrated to be sacrificed on the altar and must die. Those that are blemished are considered to be "its animals," and are slain [with them].
[The following rules apply to] terumah which is contained within the city: If it has already been given to a priest, it should be allowed to rot, because it is considered his private property. If it is still in the possession of an Israelite, it should be given to a priest in another city, because it is considered to be "the property of heaven," and its consecrated nature extends to its actual substance.
Halacha 15
The second tithe, money used to redeem the second tithe, and sacred writings in it must be entombed.
Halacha 16
Anyone who administers the judgment of an עיר הנדחת is considered as if he offered a burnt offering consumed entirely by fire, as [Deuteronomy 13:17] states: "...entirely for the sake of God, your Lord." Furthermore, such action diverts [Divine] wrath from the Jews, as [the following verse continues]: "so that God's fierce anger will be allayed," and it brings them blessing and mercy [as the verse] states: "And He will grant you mercy. He will deal mercifully with you and will make you flourish."
Avodat Kochavim - Chapter Five
Translator's Introduction
This chapter also deals with a number of mitzvot that share a common theme and are derived from a single Biblical passage. Deuteronomy 13:2-12 relates:
[This is what you must do] when a prophet... arises and presents you with a sign or miracle... and says to you, "Let us follow after other gods whom you do not know and worship them." Do not listen to the words of that prophet.... That prophet... shall die, because he spoke rebelliously against God, your Lord....
[This is what you must do] if your brother..., your son, your daughter, your bosom wife, or your closest friend secretly proselytizes among you, and says, "Let us go and worship other gods whom neither you or your ancestors know."... Do not be attracted to him or listen to him. Do not let your eyes pity him. Do not show him any compassion. Do not try to cover up for him. Rather, you must surely put him to death. Your hand must be the first against him to kill him.... Stone him to death... because he tried to sway you away from God, your Lord.... And all Israel will hear and they will become afraid and they will not continue to do such evil things.
[This is what you must do] if your brother..., your son, your daughter, your bosom wife, or your closest friend secretly proselytizes among you, and says, "Let us go and worship other gods whom neither you or your ancestors know."... Do not be attracted to him or listen to him. Do not let your eyes pity him. Do not show him any compassion. Do not try to cover up for him. Rather, you must surely put him to death. Your hand must be the first against him to kill him.... Stone him to death... because he tried to sway you away from God, your Lord.... And all Israel will hear and they will become afraid and they will not continue to do such evil things.
In Sefer HaMitzvot, the Rambam cites six mitzvot which are derived from this passage:
Negative Commandment 16: Not to persuade a single individual to worship [a false deity];
Negative Commandment 17: Not to love a mesit (one who proselytizes on behalf of a false deity);
Negative Commandment 18: Not to reduce one's hatred for him;
Negative Commandment 19: Not to save his life;
Negative Commandment 20: Not to advance any arguments on his behalf;
Negative Commandment 21: Not to withhold information that will lead to his conviction;
Negative Commandment 16: Not to persuade a single individual to worship [a false deity];
Negative Commandment 17: Not to love a mesit (one who proselytizes on behalf of a false deity);
Negative Commandment 18: Not to reduce one's hatred for him;
Negative Commandment 19: Not to save his life;
Negative Commandment 20: Not to advance any arguments on his behalf;
Negative Commandment 21: Not to withhold information that will lead to his conviction;
Halacha 1
A person who proselytizes [a mesit] to any single Jew [a musat] - whether man or woman - on behalf of false deities should be stoned to death. [This applies] even if neither the mesit or the musat actually worshiped the false deity.
As long as he instructed him to worship [the false deity], he should be executed by stoning, regardless of whether the mesit was a prophet or an ordinary person, or whether the musat was a single individual - man or woman - or whether several people were proselytized.
Halacha 2
A person who proselytizes the majority of the inhabitants of a city is called amadiach rather than a mesit. If the person who leads the majority of a city astray is a prophet, he is executed by stoning, and the people who were led astray are judged as individuals, and are not considered to be inhabitants of an עיר הנדחת. [For the latter laws to be applied,] two people must proselytize them.
If a person says: "A false deity told me: 'Serve me,'" or "The Holy One, blessed be He, told me: 'Serve a false deity'" - he is considered a prophet who leads others astray. If the majority of the city's inhabitants are swayed by his words, he should be stoned to death.
A mesit should be stoned to death whether he proselytizes in plural terms or in singular. What is implied? He is considered a mesit if he tells a colleague, "I will worship a false deity. [Follow me.] I will go and worship..." or "Let us go and worship following the particular rite with which that deity is served," "I will slaughter. [Follow me.] I will go and slaughter..." or "Let us go and slaughter," "I will bring a burnt offering. [Follow me.] I will go and bring a burnt offering..." or "Let us go and bring a burnt offering," "I will offer a libation. [Follow me.] I will go and offer a libation..." or "Let us go and offer a libation," or "I will bow down. [Follow me.] I will go and bow down..." or "Let us go and bow down."
When a person proselytizes two individuals, they may serve as witnesses against him. They should summon him to court and testify against him, relating what he told them, and the mesit is stoned.
Halacha 3
A mesit does not need a warning.
If one proselytizes a single individual, the latter should tell him, "I have friends who would also be interested in this," and thus he should lure him into proselytizing before two people, so that the mesit can be executed.
If the mesit refuses to proselytize before two people, it is a mitzvah to set a trap for him. A trap is never set for a person who violates any of the Torah's other prohibitions. This is the only exception.
How is the trap set for him? The musat should bring two people and place them in a dark place where they can see the mesit and hear what he is saying without his seeing them. He tells the mesit: "Repeat what you told me privately."
[When] he does so, the musat should reply: "How can we forsake our God in heaven and serve wood and stone?" If [the mesit] retracts or remains silent, he is not held liable. If he tells him, "This is our obligation and this is beneficial to us," those who stand far off have him summoned to court and stoned.
Halacha 4
It is a mitzvah for the musat to kill [the mesit], as [Deuteronomy 13:10] states: "Your hand must be the first against him to kill him."
It is forbidden for the musat to love the mesit, as [the previous verse states]: "Do not be attracted to him." Since [Exodus 23:5] states with regard to an enemy: "You must surely help him," [the question arises:] Perhaps you should help a mesit? The Torah [Deuteronomy, ibid.] teaches, "Do not... listen to him."
Since [Leviticus 19:16] teaches: "Do not stand idly over your brother's blood," [the question arises:] Perhaps you should not stand idly over a mesit's blood? The Torah teaches, [Deuteronomy, ibid.] "Do not let your eyes pity him."
The musat is forbidden to advance any arguments on his behalf, as [the verse continues,] "Do not show him any compassion." If he knows incriminating evidence, he is not permitted to remain silent, as [the verse continues,] "Do not try to cover up for him."
What is the verse which serves as a warning against a common person proselytizing as a mesit? "And all Israel will hear and they will become afraid [and they will not continue to do such evil things]" (Deuteronomy 13:12).
Halacha 5
[The following rules apply to] a person who proselytizes others by telling them to worship him: Should he tell them: "Worship me," and they worship him, he should be stoned. If they did not worship him, even though they accepted and agreed to his statements, he is not liable for stoning.
In contrast, if he proselytizes by telling them to worship another man or another false deity, [different rules apply:] If they accept his statements and say, "We will go and worship," even if they have not actually worshiped, both of them - the mesit and the musat - should be stoned. [Deuteronomy 13:9] states: "Do not be attracted to him or listen to him." Thus, if one was attracted and listened, one is held liable.
Halacha 6
What is meant by [the expression,] a prophet who prophesies in the name of false gods? A person who says: "This false deity or this star told me that we are commanded to do such and such or to refrain from doing so." [This applies] even when he stated the law accurately, labeling the impure as impure and the pure as pure.
If a warning was given to him [beforehand], he is executed by strangulation, as [Deuteronomy 18:20] states: "And one who speaks in the name of other gods, that prophet shall die." The warning against this [transgression] is included in the statement, [Exodus 23:13:] "And you shall not mention the name of other gods."
Halacha 7
It is forbidden to enter into a discussion or a debate with one who prophesies in the name of a false deity. We may not ask him to perform a sign or wonder, and if he does so on his own accord, we should pay no attention to it nor think about it.Whoever contemplates about the wonders [he performed, thinking], "Perhaps they are true," violates a negative commandment, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."
Similarly, a false prophet should be executed by strangulation. [He is to be executed] although he speaks in the name of God and neither adds to nor diminishes [the mitzvot], as [Deuteronomy 18:20] states: "However, the prophet who dares to speak a matter in My name which I did not command - that prophet shall die."
Halacha 8
[The category of] a false prophet includes:
a) one who "prophesies" regarding something that was never heard through prophetic vision;
b) one who "prophesies" about a subject which he heard from another prophet, saying that this prophecy was given to him.
a) one who "prophesies" regarding something that was never heard through prophetic vision;
b) one who "prophesies" about a subject which he heard from another prophet, saying that this prophecy was given to him.
[Both of these individuals] are to be executed by strangulation.
Halacha 9
Anyone who refrains from executing a false prophet because of the latter's [spiritual] level, [as expressed by] his adherence to the paths of prophecy, violates a negative commandment, as [Deuteronomy 18:22] states: "Do not fear him." Similarly, included within [the scope of the prohibition:] "Do not fear him" are one who withholds incriminating testimony against [a false prophet] and one who is afraid or in awe of his words.
A false prophet may be tried only by the [supreme] court of 71 judges.
Halacha 10
A person who makes a vow or takes an oath in the name of a false deity is [liable for] lashes, as [Exodus 23:13] states: "And you shall not mention the name of other gods."
[This applies] both to one who takes such an oath for his own reasons and to one who takes such an oath because of a gentile. It is forbidden to have a gentile take an oath on his deity. It is even forbidden to mention the name of a gentile deity without any connection to an oath, as [implied by the expression], "You shall not mention."
Halacha 11
A person should not tell a colleague: "Wait for me near a particular false deity," or the like.
It is permitted to mention the name of any false deity that is mentioned in the Bible - e.g., Peor, Ba'al, Nevo, Gad, and the like. It is forbidden to cause others to take oaths or vows in the name of false deities. [In regard to all these prohibitions,] the only [transgressor] liable for lashes is one who [himself] makes a vow or an oath in the name [of a false deity].
Avodat Kochavim - Chapter Six
Halacha 1
Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid'oni is liable for karet. If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.
What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a known incantation in a hushed tone. [This continues] until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are coming from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.
Similarly, among the deeds associated with an ov is taking the skull of a corpse, offering incense, and chanting incantations until one hears a voice in a very low tone emanating from his armpits and replying [to his questions]. Anyone who performs one of these acts should be stoned to death.
Halacha 2
What do the deeds associated with a yid'oni involve? A person places a bone from a bird whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, [losing self-control] like an epileptic, and relates events which will occur in the future.
All of these are types of idol worship. What is the source for the warning against them? [Leviticus 19:31]: "Do not turn to the ovot or the yid'onim."
Halacha 3
Anyone who willingly, as a conscious act of defiance, gives of his progeny toMolech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering. If witnesses were present and warned him, he should be stoned to death, as [Leviticus 20:2] states: "Whoever gives of his progeny to Molech will surely die. The people will stone him."
Which verse serves as a warning for this [prohibition]? "Do not give of your progeny to Molech" [Leviticus 18:20]. Also, further on [Deuteronomy 18:10] states: "There shall not be found among you one who passes his son or daughter through fire."
What was done? A person would kindle a great fire and then take some of his progeny and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will. The father of the child is the one who passes his child through the fire with the priests' permission. He passes him through the fire from one side to the other [while carrying him, the father walking on] his feet in the midst of the flames.
Thus, [the father] does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities. Rather, this form of worship called Molech involved merely passing [the child through the fire]. Therefore, if one performed this service to a deity other than Molech, one is not liable.
Halacha 4
One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him. If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable.
He is not held liable until he gives over some of his progeny and leaves some of his progeny, as [implied by Leviticus 20:3]: "For he gave of his progeny toMolech" - i.e., some [of his progeny] and not his entire [progeny].
Halacha 5
[The prohibition against giving one's progeny to Molech includes:] both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one's descendants, because they are all included in the term "progeny."
In contrast, if one passed one's brothers, sisters, or ancestors [through the fire] or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny [through the fire] while he is sleeping or blind is not liable.
Halacha 6
A monument which the Torah has forbidden is a structure around which people gather. [This prohibition applies] even [when it was constructed] for the service of God, because this is a pagan practice, as [Deuteronomy 16:22] states: "Do not erect a monument which God hates." Whoever erects a monument is [liable for] lashes.
Similarly, [a person who bows down on] the kneeling stone mentioned in the Torah receives lashes - even if he prostrates oneself upon it to God - as [Leviticus 26:1] states: "Do not place a kneeling stone in your land to prostrate yourself upon it." The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.
A person is not [liable for] lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.
Halacha 7
Where does the [prohibition mentioned above] apply? Every place outside the Temple. In the Temple, however, it is permitted to bow dow to God on stone.
This concept is derived as follows: [Leviticus, ibid.] states: "Do not place... in your land." "In your land," it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.
For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones. If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself, or lie on his side, so that he will not press his face to the stone.
Halacha 8
A person who prostrates himself to God upon paved stones without spreading out his hands and feet is not [liable for] lashes. He is, however, punished by "blows for rebelliousness." In contrast, one who prostrates himself to a false deity should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground [he is liable].
Halacha 9
A person who plants a tree near the altar or anywhere in the Temple courtyard - regardless of whether it is a fruit-bearing tree or not - is [liable for] lashes, as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree near the altar of God, your Lord." [This prohibition applies] even when he did so to beautify the Temple and make it more attractive.
[The reason for this prohibition is] that this was a pagan practice. They would plant trees near their altars so that people would gather there.
Halacha 10
It is forbidden to construct a porch made of wood in the Temple as one would do in one's courtyard. Even though [the wood would be affixed] within the structure and not planted within the ground. This is an extra restriction, as [implied by the words:] "any other tree" [in the verse cited above]. Instead, all the porches and structures which protruded from the walls within the sanctuary were of stone and not of wood.
Hayom Yom:
• English Text | Video Class• Tuesday, Kislev 20, 5776 · 02 December 2015
"Today's Day"Sunday Kislev 20 5703
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 97-103.
Tanya: Approbation by the rabbis...of blessed memory (p.x).
The first printing of the "Book of the Intermediates" - Tanya - was completed on Tuesday, Kislev 20, 5557 (1796) in Slavita. It included Part I - Sefer Shel Benonim, - Part II - Chinuch Katan - and Shaar Hayichud Veha'emunah.
Igeret Hateshuvah, first edition, was printed in Zolkvi 5559 (1799); second edition, first printing, Shklov 5566 (1806).
Igeret Hakodesh, first printing, Shklov 5574 (1814).
The corrected edition of all four parts was printed in Vilna (Rom edition) in 5660 (1900) and has been reprinted many times since.---------------------• Daily Thought:
Make It Your Business
In your worldly business, just do what needs to be done and trust in G‑d to fill in the rest.
In your spiritual business, however, you’ll have to take the whole thing on your own shoulders. Don’t rely on G‑d to heal the sick, help the poor, educate the ignorant and teach you Torah.
He’s relying on you.
----------------------------
No comments:
Post a Comment