15 Shevat - New Year for Trees
Torah Reading: Yitro (Exodus 18:1
Today's Laws & Customs:
Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt. 2 After Moshe had sent away his wife Tzipporah and her two sons, Yitro Moshe’s father-in-law had taken them back. 3 The name of the one son was Gershom, for Moshe had said, “I have been a foreigner in a foreign land.” 4 The name of the other was Eli‘ezer [my God helps], “because the God of my father helped me by rescuing me from Pharaoh’s sword.” 5 Yitro Moshe’s father-in-law brought Moshe’s sons and wife to him in the desert where he was encamped, at the mountain of God. 6 He sent word to Moshe, “I, your father-in-law Yitro, am coming to you with your wife and her two sons.”
7 Moshe went out to meet his father-in-law, prostrated himself and kissed him. Then, after inquiring of each other’s welfare, they entered the tent. 8 Moshe told his father-in-law all that Adonai had done to Pharaoh and the Egyptians for Isra’el’s sake, all the hardships they had suffered while traveling and how Adonai had rescued them. 9 Yitro rejoiced over all the good that Adonai had done for Isra’el by rescuing them from the Egyptians. 10 Yitro said, “Blessed be Adonai, who has rescued you from the Egyptians and from Pharaoh, who has rescued the people from the harsh hand of the Egyptians. 11 Now I know that Adonai is greater than all other gods, because he rescued those who were treated so arrogantly.” 12 Yitro Moshe’s father-in-law brought a burnt offering and sacrifices to God, and Aharon came with all the leaders of Isra’el to share the meal before God with Moshe’s father-in-law.
)• New Year for Trees
Today is Tu B'Shevat ("the 15th of Shevat") which marks the beginning of a "New Year for Trees." This is the season in which the earliest-blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit-bearing cycle.
Legally, the "New Year for Trees" relates to the various tithes that must be separated from produce grown in the Holy Land. We mark the day by eating fruit, particularly from the "Seven Kinds" that are singled out by the Torah in its praise of the bounty of the Holy Land (wheat, barley, grapes, figs, pomegranates, olives and dates). On this day we remember that "Man is a tree of the field" (Deuteronomy 20:19) and reflect on the lessons we can derive from our botanical analogue.
For more on Tu B'Shevat go here
Daily Quote:
Though the vine be supported by straight reeds and forked reeds, it cannot stand up under the weight of the wine in its grapes. So if wine's own mother cannot bear its burden, how then can you?[Midrash Rabbah]
Daily Study:
Chitas and Rambam for today:
Chumash: Yitro, 2nd Portion Exodus 18:13-18:23 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 18
13It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening. יגוַֽיְהִי֙ מִמָּ֣חֳרָ֔ת וַיֵּ֥שֶׁב משֶׁ֖ה לִשְׁפֹּ֣ט אֶת־הָעָ֑ם וַיַּֽעֲמֹ֤ד הָעָם֙ עַל־משֶׁ֔ה מִן־הַבֹּ֖קֶר עַד־הָעָֽרֶב:
It came about on the next day: This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta] ויהי ממחרת: מוצאי יום הכיפורים היה, כך שנינו בספרי, ומהו ממחרת, למחרת רדתו מן ההר. ועל כרחך אי אפשר לומר אלא ממחרת יום הכיפורים, שהרי קודם מתן תורה אי אפשר לומר (פסוק טז) והודעתי את חקי וגו', ומשנתנה תורה עד יום הכיפורים לא ישב משה לשפוט את העם, שהרי בשבעה עשר בתמוז ירד ושבר את הלוחות, ולמחר עלה בהשכמה ושהה שמונים יום וירד ביום הכיפורים. ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שניה, אף לדברי האומר יתרו קודם מתן תורה בא, שילוחו אל ארצו לא היה אלא עד שנה שניה, שהרי נאמר כאן (פסוק כז) וישלח משה את חותנו ומצינו במסע הדגלים שאמר לו משה (במדבר י כט) נוסעים אנחנו אל המקום וגו', (שם לא) אל נא תעזוב אותנו, ואם זו קודם מתן תורה, מששלחו והלך היכן מצינו שחזר ואם תאמר שם לא נאמר יתרו אלא חובב, ובנו של יתרו היה, הוא חובב הוא יתרו, שהרי כתיב (שופטים ד יא) מבני חובב חותן משה:
that Moses sat down…, and the people stood: He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta] וישב משה וגו' ויעמד העם: יושב כמלך וכולן עומדים, והוקשה הדבר ליתרו שהיה מזלזל בכבודן של ישראל והוכיחו על כך, שנאמר (פסוק יד) מדוע אתה יושב לבדך וכלם נצבים:
from the morning until the evening: Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a] מן הבקר עד הערב: אפשר לומר כן, אלא כל דיין שדן דין אמת לאמיתו אפילו שעה אחת, מעלה עליו הכתוב כאילו עוסק בתורה כל היום, וכאלו נעשה שותף להקב"ה במעשה בראשית, שנאמר בו (בראשית א ה) ויהי ערב ויהי בקר יום אחד:
14When Moses' father in law saw what he was doing to the people, he said, "What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?" ידוַיַּרְא֙ חֹתֵ֣ן משֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב:
15Moses said to his father in law, "For the people come to me to seek God. טווַיֹּ֥אמֶר משֶׁ֖ה לְחֹֽתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְר֥שׁ אֱלֹהִֽים:
For…come: Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יָבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.] כי יבא: כמו כי בא, לשון הווה:
to seek God: [To be understood] as its Aramaic translation (Onkelos): לְמִתְבַָּע אוּלְפַן, to seek teaching from before the Lord. לדרש א-להים: כתרגומו למתבע אולפן, לשאול תלמוד מפי הגבורה:
16If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings." טזכִּי־יִֽהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהֽוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָֽאֱלֹהִ֖ים וְאֶת־תּֽוֹרֹתָֽיו:
If any of them has a case, he comes to me: The one who has the case comes to me. כי יהיה להם דבר בא: מי שיהיה לו דבר בא אלי:
17Moses' father in law said to him, "The thing you are doing is not good. יזוַיֹּ֛אמֶר חֹתֵ֥ן משֶׁ֖ה אֵלָ֑יו לֹא־טוֹב֙ הַדָּבָ֔ר אֲשֶׁ֥ר אַתָּ֖ה עֹשֶֽׂה:
Moses’ father-in-law said: As a token of honor, Scripture refers to him as the king’s father-in-law [and not by his name]. ויאמר חתן משה: דרך כבוד קוראו הכתוב חותנו של מלך:
18You will surely wear yourself out both you and these people who are with you for the matter is too heavy for you; you cannot do it alone. יחנָבֹ֣ל תִּבֹּ֔ל גַּם־אַתָּ֕ה גַּם־הָעָ֥ם הַזֶּ֖ה אֲשֶׁ֣ר עִמָּ֑ךְ כִּֽי־כָבֵ֤ד מִמְּךָ֙ הַדָּבָ֔ר לֹֽא־תוּכַ֥ל עֲשׂ֖הוּ לְבַדֶּֽךָ:
You will surely wear yourself out: Heb. נָבֹל ךְתִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out. נבל תבל: כתרגומו. ולשונו לשון כמישה פליישטרי"ר בלעז [לכמוש]. כמו (ירמיה ח יג) והעלה נבל, (ישעיה לד ד) כנבול עלה מגפן וגו', שהוא כמוש על ידי חמה ועל ידי קרח, וכחו תש ונלאה:
both you: גַּם-אַךְתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders. גם אתה: לרבות אהרן וחור ושבעים זקנים:
is too heavy for you: Its weight is greater than your strength. כי כבד ממך: כובדו רב יותר מכחך:
19Now listen to me. I will advise you, and may the Lord be with you. [You] represent the people before God, and you shall bring the matters to God. יטעַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹהִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים וְהֵֽבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָֽאֱלֹהִֽים:
I will advise you, and may the Lord be with you: in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].” -[from Mechilta] איעצך ויהי א-להים עמך: בעצה, אמר לו צא המלך בגבורה:
[You] represent the people before God: [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances. — [from Onkelos] היה אתה לעם מול הא-להים: שליח ומליץ בינותם למקום, ושואל משפטים מאתו:
the matters: The matters of their quarrels. — [from Jonathan] את הדברים: דברי ריבותם:
20And you shall admonish them concerning the statutes and the teachings, and you shall make known to them the way they shall go and the deed[s] they shall do. כוְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַֽחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהֽוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֨רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַמַּֽעֲשֶׂ֖ה אֲשֶׁ֥ר יַֽעֲשֽׂוּן:
21But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. כאוְאַתָּ֣ה תֶֽחֱזֶ֣ה מִכָּל־הָ֠עָ֠ם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת:
But you shall choose: with the holy spirit that is upon you. — [from Mechilta] ואתה תחזה: ברוח הקודש שעליך:
men of substance: Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta] [ אנשי חיל: עשירים, שאין צריכין להחניף ולהכיר פנים:
men of truth: These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta] אנשי אמת: אלו בעלי הבטחה, שהם כדאי לסמוך על דבריהם, שעל ידי כן יהיו דבריהם נשמעין:
who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b] שנאי בצע: ששונאין את ממונם בדין כההיא דאמרינן כל דיינא דמפקין ממונא מיניה בדינא לאו דיינא הוא:
leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a] שרי אלפים: הם היו שש מאות שרים לשש מאות אלף:
leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a] שרי מאות: ששת אלפים היו:
leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a] שרי חמשים: שנים עשר אלף:
and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.] שרי עשרת: ששים אלף:
22And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you. כבוְשָֽׁפְט֣וּ אֶת־הָעָם֘ בְּכָל־עֵת֒ וְהָיָ֞ה כָּל־הַדָּבָ֤ר הַגָּדֹל֙ יָבִ֣יאוּ אֵלֶ֔יךָ וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפְּטוּ־הֵ֑ם וְהָקֵל֙ מֵֽעָלֶ֔יךָ וְנָֽשְׂא֖וּ אִתָּֽךְ:
And they shall judge: Heb. וְשָׁפְטוּ. [Onkelos renders:] וִִידוּנוּן, an imperative expression.] ושפטו: וידונון, לשון צווי:
thereby making it easier for you: Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבֵָּד in “he hardened (וְהַכְבֵָּד) his heart” (Exod. 8: 11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense. והקל מעליך: דבר זה להקל מעליך. והקל, כמו (שמות ח יא) והכבד את לבו, (מלכים ב ג כד) והכות את מואב, לשון הווה:
23If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace." כגאִ֣ם אֶת־הַדָּבָ֤ר הַזֶּה֙ תַּֽעֲשֶׂ֔ה וְצִוְּךָ֣ אֱלֹהִ֔ים וְיָֽכָלְתָּ֖ עֲמֹ֑ד וְגַם֙ כָּל־הָעָ֣ם הַזֶּ֔ה עַל־מְקֹמ֖וֹ יָבֹ֥א בְשָׁלֽוֹם:
and the Lord commands you, you will be able to survive: Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta] וצוך א-להים ויכלת עמד: המלך בגבורה אם יצוה אותך לעשות כך תוכל עמוד, ואם יעכב על ידך לא תוכל לעמוד:
and also, all this people: Aaron, Nadab, and Abihu, and the 70 elders who now accompany you. — [from Mechilta] וגם כל העם הזה: אהרן נדב ואביהוא ושבעים זקנים הנלוים עתה עמך:
---------------------
Daily Tehillim: Chapters 77 - 78
• Hebrew text
• English text• Chapter 77
• English text• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
---------------------
Tanya: Likutei Amarim, middle of Chapter 21
• Lessons in Tanya• English Text
Tanya: Likutei Amarim, middle of Chapter 21
• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
Monday, Shevat 15, 5776 · January 25, 2016
Likutei Amarim, middle of Chapter 21
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
Monday, Shevat 15, 5776 · January 25, 2016
Likutei Amarim, middle of Chapter 21
והרי דבורו ומחשבתו כביכול מיוחדות עמו בתכלית היחוד, דרך משל כמו דבורו ומחשבתו של אדם בעודן בכח חכמתו ושכלו
Thus, G‑d’s speech and thought are united with Him in absolute union, just like the speech and thought of man before he actually expresses them as speech and thought, rather as they are while still in his faculty of wisdom and intellect,
או בתשוקה וחמדה שבלבו קודם שעלתה מהלב למוח, להרהר בה בבחינת אותיות
or as they exist in a desire or craving that are still in the heart, before they rise from the heart to the brain, there to be meditated upon with the letters of thought.1
שאז היו אותיות המחשבה והדבור הזה, הנמשכות מחמדה ותשוקה זו, בכח בלב
At that point before one speaks or thinks, the letters of his speech and thought, which evolve from theaforementioned longing and desire, were still in a potential state in the heart,
ומיוחדות שם בתכלית היחוד בשרשן, שהן החכמה ושכל שבמוח, וחמדה ותשוקה שבלב
where they were absolutely unified with their source, namely, the wisdom and intellect in the brain, and the longing and desire in the heart.
In the case of a mortal, his thought and speech are completely unified with him before he speaks; at that point the letters which constitute his thought and speech are still telescoped within their source. In the case of the Creator, however, His “thought” and “speech” remain unified with Him even after He “thinks” and “speaks”: they are always within their source — the omnipresent G‑d, as the Alter Rebbe now concludes:
וככה ממש, דרך משל, מיוחדות דבורו ומחשבתו של הקב״ה בתכלית היחוד במהותו ועצמותו יתברך גם אחר שיצא דבורו יתברך אל הפועל בבריאות העולמות, כמו שהיה מיוחד עמו קודם בריאת העולמות
Precisely so, by way of analogy, are G‑d’s “speech” and “thought” absolutely united with His essence and being even after His “speech” has already become materialized in the creation of the worlds, just as it was united with Him before the worlds were created.
ואין שום שינוי כלל לפניו יתברך אלא אל הברואים המקבלים חיותם מבחינת דבורו יתברך בבחינת יציאתו כבר אל הפועל בבריאת העולמות
Thus, for G‑d, nothing whatever was changed by the revelation of His creative power in Creation. The change wrought by Creation exists only with regard to the created beings, who receive their life-force from G‑d’s Word when it proceeds (from concealment) to actualization, with the creation of the worlds.
For the created beings, the revelation of the creative power contained in G‑d’s Word represents the greatest possible change — the passage from nonexistence to existence, since they come into being only when the Divine Word begins to actually create worlds.
שמתלבש בהם להחיותם
at which time it clothes itself in these worlds, to give them life.
על ידי השתלשלות מעלה לעלול, וירידת המדרגות בצמצומים רבים ושונים
This process takes place through a gradual descent from level to level (with the higher level referred to as the עילה,the “cause”, and the lower level — the עלול, the “effect”), and a downward gradation by means of numerous and various contractions (tzimtzumim, i.e., a progressive decrease in the intensity of the revealed Divine powers).
עד שיוכלו הברואים לקבל חיותם והתהוותם ממנו ולא יתבטלו במציאות
G‑d’s Word descends and is contracted to the point where the created beings can derive their life-force and existence from it, without losing their identity.
An undimmed revelation of the G‑dly life-force would create beings whose identity would be utterly nullified within their life-force. It was G‑d’s intention that His creations perceive themselves to be separate from Him, and that through their own efforts they achieve a spirit of self-nullification vis-à-vis their Creator. To this end, G‑d revealed His creative power only through a series of contractions, whose effect the Alter Rebbe now goes on to explain:
| FOOTNOTES | |
| 1. | See ch. 20, above. |
---------------------
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Shevat 15, 5776 · January 25, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters one and two.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Shevat 15, 5776 · January 25, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
---------------------------------------Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters one and two.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
CHAPTER I
1 And it came to pass in the days of Achashverosh, the same Achashverosh who ruled from Hodu to Cush, one hundred and twenty-seven provinces.
2 In those days, when King Achashverosh sat on his royal throne, which was in Shushan the capital --
3 In the third year of his reign, he made a feast for all his ministers and servants; the army of Persia and Media, the nobles and all the ministers of the provinces in his service.
4 For many days, one hundred and eighty days, he displayed the glorious wealth of his kingdom and the splendorous beauty of his majesty.
5 And when these days came to an end, the king made a seven-day feast in the courtyard of the king's palace garden, for all the people in Shushan the capital, nobleman and commoner alike.
6 There were hangings of white, green and blue, held by cords of linen and purple wool to silver rods and marble pillars. There were divans of gold and silver on a floor of alabaster and marble [arranged in patterns of] rows and circles.
7 Drinks were served in golden vessels, vessels of assorted design, and the royal wine was in abundance as befitting the king.
8 The drinking was by the law, without force, for so had the king ordered all the stewards of his household--to comply with the will of each man.
9 Queen Vashti, too, made a feast for the women in the royal palace of King Achashveirosh.
10 On the seventh day, when the king's heart was merry with wine, he ordered Mehuman, Bizzeta, Charvona, Bigta, Avagta, Zeitar and Charkas, the seven chamberlains who attended King Achashverosh,
11 to bring Queen Vashti before the king wearing the royal crown, to show her beauty to the nations and ministers, for she was indeed beautiful.
12 But Queen Vashti refused to appear by the king's order brought by the chamberlains, and the king grew furious and his wrath seethed within him.
13 So the king conferred with the wise men, those knowledgeable of the times--for this was the king's custom, to [bring such matters] before those who were versed in every law and statute.
14 Those closest to him were Carshina, Sheitar, Admata, Tarshish, Meress, Marsina and Memuchan. These were the seven ministers of Persia and Media, who had access to the king and ranked highest in the kingdom.
15 [He asked them:] "By law, what should be done with Queen Vashti for failing to obey the order of King Achashverosh, brought by the chamberlains?"
16 Memuchan declared before the king and the ministers: "It is not against the King alone that Queen Vashti has sinned, but against all the ministers and all the nations in all the provinces of King Achashverosh.
17 "For word of the queen's deed will reach all the women and it will belittle their husbands in their eyes. For they will say: 'King Achashverosh commanded that Queen Vashti be brought before him, yet she did not come!'
18 "This very day, the noblewomen of Persia and Media who have heard of the queen's deed will repeat it to all the King's nobles and there will be much disgrace and anger.
19 "If it please the King, let a royal edict be issued by him, and let it be written into the laws of Persia and Media and let it not be revoked, that Queen Vashti may never again appear before King Achashverosh, and let the King confer her royal title upon another woman who is better than she.
20 "And the King's decree which he shall proclaim will be heard throughout his kingdom, for it is indeed great, and all the women will respect their husbands, nobleman and commoner alike."
21 The idea pleased the king and the ministers, and the king did as Memuchan had advised.
22 He sent letters to all the king's provinces--to each province in its script and to each nation in its language [saying] that every man shall be master in his home and that he speak the language of his nation.
CHAPTER II
1 After these events, when King Achashverosh's wrath had abated, he remembered Vashti and what she had done and what had been decreed upon her.
2 So the king's attendants advised: "Let beautiful virgin girls be sought for the King.
3 "And let the King appoint officers in all the provinces of his kingdom, and let them gather every beautiful virgin girl to Shushan the capital, to the harem, under the charge of Heigai, chamberlain of the King, custodian of the women, and let their cosmetics be provided.
4 "And let the girl who finds favor in the King's eyes become queen in Vashti's stead." The plan pleased the king and he acted accordingly.
5 There was a Jewish man in Shushan the capital, whose name was Mordechai, son of Yair, son of Shim'iy, son of Kish, a Benjaminite,
6 Who had been exiled from Jerusalem with the exiles that had been exiled along with Jechoniah, King of Judah, whom Nebuchadnezzar, King of Babylon, had sent into exile.
7 He raised his cousin Hadassah, also called Esther, for she had neither father nor mother. The girl was of beautiful form and beautiful visage, and when her father and mother died, Mordechai adopted her as his daughter.
8 Now when the king's order and edict became known, and many girls were gathered to Shushan the capital under the charge of Heigai, Esther was taken to the palace under the charge of Heigai, custodian of the women.
9 The girl found favor in his eyes and won his kindness, so that he hurried to provide her with her cosmetics and meals, and the seven maids that were to be given her from the palace. He also transferred her and her maids to the best quarters in the harem.
10 [All the while] Esther did not divulge her race or ancestry, for Mordechai had instructed her not to tell.
11 And every day Mordechai would stroll in front of the harem courtyard to find out how Esther was faring and what would be done with her.
12 Now when each girl's turn came to go to King Achashverosh, after undergoing the prescribed twelve-month care for women --for only then would their period of beauty-care be completed: six months with oil of myrrh and six months with perfumes and women's cosmetics--
13 With this the girl would appear before the king; she would be provided with whatever she requested to accompany her from the harem to the palace.
14 In the evening she would go [to the king], and in the morning she would return to the second harem, under the charge of Shaashgaz, the king's chamberlain, custodian of the concubines. She would not go to the king again, unless the king desired her, whereupon she would be summoned by name.
15 And when the time came for Esther, daughter of Avichayil uncle of Mordechai, who had taken her as a daughter, to go to the king, she did not ask for a thing other than that which Heigai, the king's chamberlain, custodian of the women, had advised. And Esther found favor in the eyes of all who saw her.
16 Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign.
17 And the king loved Esther more than all the women and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead.
18 Then the king made a grand feast for all his ministers and servants, "The Feast of Esther." He lowered [taxes] for the provinces and gave presents befitting the king.
19 And when the virgins were gathered a second time, Mordechai was sitting at the king's gate.
20 Esther would [still] not divulge her ancestry or race, as Mordechai had instructed her. Indeed, Esther followed Mordechai's instructions just as she had done while under his care.
21 In those days, while Mordechai sat at the king's gate, Bigtan and Teresh, two of the king's chamberlains from the threshold guards, became angry and planned to assassinate King Achashverosh.
22 The matter became known to Mordechai and he informed Queen Esther. Esther then informed the king of it in Mordechai's name.
23 The matter was investigated and found [to be true] and the two were hanged on the gallows. It was then recorded in the Book of Chronicles before the king.
-----------------------------------
• 1 Chapter: Maaser Sheini Maaser Sheini - Chapter 3 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Maaser Sheini - Chapter 3
Audio: Listen | Download | Video Class• Maaser Sheini - Chapter 3
Halacha 1
A person who partakes of produce from the second tithe in a state of ritual impurity is liable for lashes,1 as [implied by Deuteronomy 26:14]: "I did not consume it in a state of impurity." [This applies] whether the produce is impure and the person partaking of it is pure or the produce is pure and the person partaking of it is impure, provided he partakes of it in Jerusalem before it is redeemed.2 For one is liable for lashes for partaking of such produce in a state of ritual impurity in a place where it is fit to partake of it. If, however, one partakes of it in a state of ritual impurity outside of Jerusalem,3 he is liable for stripes for rebellious conduct.4
Halacha 2
Once it has become impure,5 it even forbidden to use such produce [as fuel] to kindle a lamp until it is redeemed, as [implied by]: "I did not consume it in a state of impurity."
Halacha 3
We already explained,6 that when produce from the second tithe becomes impure, it should be redeemed and eaten- even in Jerusalem.7 The proceeds [from its redemption] should [be used to purchase food that is] eaten in a state of ritual purity according to the laws governing produce from the second tithe, as will be explained.8 Even if all the produce became impure while it wastevel, one should separate the second tithe in a state of ritual impurity9 and redeem it.
Halacha 4
An uncircumcised person is considered as if he is ritually impure. If he partakes of produce from the second tithe, he is liable for lashes according to Scriptural Law as he is liable for lashes for partaking of terumah.10 [This equivalence is established, because] terumah is referred to as "holy,"11 and produce from the second tithe is referred as "holy," for [Leviticus 26:30] describes it as being "holy unto God."
Halacha 5
When a person partakes of produce from the second tithe in a Scripturally defined state of aninut,14 he is liable for lashes15 as [implied by Deuteronomy 26:14]: "I did not consume it in a state of aninut." [This applies,] provided he partakes of it in the place we are commanded to partake of it, [i.e.,] in Jerusalem.16 If, however, he partook of such produce outside Jerusalem17in a state of aninut or partook of it in Jerusalem in a Rabbinically defined state ofaninut, he is given stripes for rebellious conduct.18
Halacha 6
Who is an onain? One is mourning for one of the relatives for whom he is obligated to mourn19 on the day of their death is an onain according to Scriptural law. At night, he is an onain according to Rabbinic decree. [This is derived from Leviticus 10:19]: "If I would partake of a sin offering today, would it find favor in the eyes of God?"20 [Implied is that the day is forbidden,21 but the night is permitted.22
If the deceased remains [unburied] for several days and is not buried until afterwards, [his relatives are] onanim according to Rabbinic decree throughout the days from the day of death until the day of the burial. [The status of] the day of burial is not extended until [the following] night.23
Halacha 7
[This restriction does not apply] to the second tithe alone, [but also] to all sacrificial foods. If one partakes of them in a Scriptural state of aninut, he is liable for lashes. In a Rabbinic state of aninut, he is liable for stripes for rebellious conduct.24
Halacha 8
Produce from the second tithe, nor produce purchased with money from the second time, nor money from the redemption of the second tithe should not be given to a common person, because we operate under the assumption that he is impure.25
It is permitted to partake of produce from the second tithe that was separated from demai in a state of aninut26 and it may be given to a common person,27provided he eats [an equivalent amount of produce] in place of them.28
Produce from the second tithe should not be entrusted [to a colleague for safekeeping], not even to a chavair,29 lest he die and the produce continue in the possession of his son, who is a common person. One may, however, entrust produce from the second tithe separated from demai to a common person.
Halacha 9
It is forbidden to cause the loss of even a small amount of produce from the second tithe30 on the journey [to Jerusalem].31 Instead, one must transport it in its entirety or the proceeds [from its redemption] to Jerusalem. It is, however, permitted, to cause the loss of a small amount of produce from the second tithe separate from demai on the journey.
What is meant by a small portion? Less than the size of a dried fig,32 whether it is eaten whole or sliced. We may not, however, cause the loss of a portion the size of a dried fig.33
When a person separates a portion less than the size of a dried fig from produce from the second tithe separated from demai, he may give it to a common person34provided he eats [a comparable portion in Jerusalem] in exchange for it. At the outset, he should not set it aside to be lost, for produce should not be set aside to be lost.
Halacha 10
The produce of the second tithe may be used to eat and to drink, as [implied by Deuteronomy 14:23]: "And you shall eat before God, your Lord."35Smearing oneself is considered as drinking.36
It is forbidden to use [this produce] for any of one's other needs,37 to purchase utensils, clothes, or servants, as [ibid. 26:14] states: "I did not give from it to a corpse," i.e., I did not use it [to purchase] an object that does not maintain the body.38 If a person uses this produce for other purposes, even for a mitzvah, e.g., he uses it to purchase a coffin and shrouds for an abandoned corpse,39he must eat other food in place of it,40 according to the laws governing the second tithe.
Halacha 11
[With regard to produce from the second] tithe: One should eat produce that is normally eaten,41 drink what is normally drunk, and smear on oneself what is normally smeared. He should not smear wine or vinegar, but he may smear oil.42 He should not squeeze fruit to extract its juice with the exception of olives and grapes.43 We do not mix spices with oil, 44 but do so with wine.45
We do not require a person to eat bread that has become moldy or oil that has become rancid. Instead, as soon as it has become spoiled to the point that it is not fit for human consumption, its holiness has departed from it.46
Halacha 12
Whatever parts of produce from terumah that non-priests are permitted to eat47 may also be eaten from produce of the second tithe like ordinary produce.48 When [grape] dregs from the second tithe were placed in water,49the first [quantity of drink produce] is forbidden like the produce from the second tithe.50 The second is permitted, like ordinary produce.51 [If the produce of the second tithe was] from demai, even the first quantity is permitted.52
Halacha 13
Halacha 14
When a dough made with flour from the second tithe was baked55 and improved, the improvement is accredited to the second tithe.56 This is the general principle: Whenever the improvement57 is obvious, if the volume of the produce is increased, the improvement is judged proportionately. If the volume of the produce is not increased, the improvement is accredited to the second tithe alone. Whenever the improvement is not obvious, the improvement is attributed to the second tithe alone even when the volume is not increased.
Halacha 15
What is meant by the phrase "the improvement is judged proportionately"? Honey and spices worth a zuz fall into wine from the second tithe that is worth three [zuz], increasing its volume and improving its flavor.58 The combined worth is now five zuz, we consider the worth [for the tithes] as four and a fourth.59 Similar rules apply with regard to other substances.
Halacha 16
Halacha 17
The second tithe is considered the property of the Most High, as [Leviticus 27:30] states: "It is God's." Therefore it cannot be acquired [when given] as a present,62 unless one gives a colleague tevel and he separates the second tithe from it.
Halacha 18
What is meant by the prohibition against taking it as security? One should not enter [the debtor's] home66 and take produce from the second tithe of his as security. If one transgressed and took such produce as security, it is expropriated from him.
What is meant by the prohibition against giving it as surety? One should not tell a colleague: "Take this produce from the second tithe. Keep it in your possession and lend me money because of it."67
What is meant by the prohibition against exchanging it? A person should not tell a colleague: "Here is wine from the second tithe for you and give me oil from the second tithe."68 He may, however, tell a colleague: "Here is wine from [the second tithe] for you, but I don't have oil." If his colleague desires to give him oil, it is permitted, because he did not exchange it with him.69 He merely notified him that he lacked it. Thus if that person desired to give him, he may.
Halacha 19
We do not use produce from the second tithe as a weight for anything, even for golden dinarim.70 [This is forbidden] even to [weigh coins] onto which the holiness from other produce will be transferred.71 [This is] a decree,72[enacted] lest he balance his scales on this basis and the produce be lacking in weight.73 Thus if he uses them to weigh coins upon which to transfer the holiness of other produce from the second tithe, he will be redeeming such produce for less than its worth.
Halacha 20
When brothers divide produce from the second tithe [left them in an estate], they should not weigh them against each other.74 Similarly, coins [upon which the holiness of] the second tithe [has been transferred] should not be weighed against each other. [Such coins] should not be sold, nor exchanged, nor given as surety. One may not give them to a moneychanger to use to create an impression.75 One may not lend them to boost his image.76 It is, however, permitted to lend them so that they will not rust.
Halacha 21
We may not use [this money] to repay loans. They may not be used as wedding gifts,77 nor may they be used to repay favors.78 They may not be used to pay for charity levied upon him in the synagogue.79 One may, however, send them [as gifts] for charitable purposes.80 One must, however, [notify the recipient].81
Halacha 22
Halacha 23
In Jerusalem, a person may ask a colleague to smear oil from the second tithe upon him even though the oil also becomes smeared on the colleague's hand. This is not considered as a wage for smearing it upon him.84
Halacha 24
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (negative commandment 150) and Sefer HaChinuch (mitzvah 609) include this commandment among the 613 mitzvot of the Torah.
|
| 2. |
For after the produce has been redeemed, it is ordinary produce.
|
| 3. |
With regard to partaking of such produce outside of Jerusalem in a state of ritual purity, see the previous chapter.
|
| 4. |
For the prohibition is only Rabbinic in origin. This applies even if the produce had already been brought into Jerusalem and was then removed.
|
| 5. |
I.e., even though it has become impure. Before it becomes impure, it is forbidden to use it for purposes other than human consumption, as stated in Halachah 10.
|
| 6. |
Chapter 2, Halachah 8.
|
| 7. |
Where it is otherwise forbidden to redeem produce from the second tithe.
|
| 8. |
See Halachot 10-11.
|
| 9. |
I.e., we do not say that since it became impure before the second tithe was separate and thus the mitzvah associated with that produce could never be fulfilled, the mitzvah does not take effect.
|
| 10. |
See Hilchot Terumah 7:10; see also Hilchot Ma'aseh HaKorbanot 10:9; Hilchot Chagigah 2:1.
|
| 11. | |
| 12. |
And thus performs the act necessary to emerge from ritual impurity.
|
| 13. |
A person who purified himself must wait until nightfall before partaking of terumah. This stringency does not apply with regard to partaking of produce from the second tithe.
|
| 14. |
See the following halachah.
|
| 15. |
Sefer HaMitzvot (negative commandment 151) and Sefer HaChinuch (mitzvah 608) include this commandment among the 613 mitzvot of the Torah.
The Rambam explains why he considers this a negative commandment in General Principle 8 ofSefer HaMitzvot, saying that whenever the Torah requires us to declare that we did not perform a specific activity, the performance of that activity is forbidden by Scriptural Law. The Ramban does not accept this principle as he states in his Hasagot.
|
| 16. |
The Kessef Mishneh explains that this concept is derived from the prohibition against partaking of the second tithe in a state of ritual impurity which is mentioned in Halachah 1. Since the two prohibitions are mentioned in sequence by the Torah, we can assume that they share the same laws.
|
| 17. |
Even if the produce had passed through Jerusalem previously.
|
| 18. |
For his actions involve either the violation of a positive Scriptural command or a Rabbinic ordinance.
|
| 19. |
A person's mother, father, son, daughter, paternal brother and paternal sister (Hilchot Evel 2:1).
|
| 20. |
Aaron asked this rhetorical question after Moses rebuked him for not partaking of the sin offering on the day of the dedication of the Sanctuary. Aaron was explaining that since his sons had died that day, it would not be appropriate for him to partake of a sin offering that day.
|
| 21. |
For the verse states today.
|
| 22. |
I.e., according to Scriptural Law; it is, however, forbidden by Rabbinic decree as above.
|
| 23. |
I.e., even according to Rabbinic Law, the laws of aninut do not apply.
|
| 24. |
See Hilchot Bi'at HaMikdash 2:9-10. See Sefer HaMitzvot (negative commandment 151) which explains that the prohibition is included in this Scriptural commandment.
|
| 25. |
And it is forbidden to cause produce from the second tithe to contract ritual impurity.
|
| 26. |
Even in a state of Scriptural aninut.
|
| 27. |
Although it may contract ritual impurity. The produce may not, however, be eaten in a state of ritual impurity until it is redeemed. The amount that may be given to a common person is, however, quite small, as stated in the following halachah.
|
| 28. |
I.e., he must separate an equivalent amount of produce from his possessions and partake of it according to the strictures of the second tithe. He is thus transferring the holiness of the first batch of produce to the second [the Rambam's Commentary to the Mishnah (Demai 1:2)]. Since the obligation to separate the second tithe from demai is Rabbinic in origin, certain leniencies are allowed.
|
| 29. |
The Ra'avad protests the Rambam's ruling. The Radbaz and the Kessef Mishneh explain that their disagreement stems from two different versions of the Tosefta (Ma'aser Sheni 4:3).
|
| 30. |
This is referring to an instance where we are certain that the second tithe was not separated from the produce beforehand in contrast to the second tithe that was separated from demai.
|
| 31. |
In order to prevent this from happening, the Torah gave the option of redeeming the produce, as will be explained.
|
| 32. |
See Hilchot Shabbat, chs. 8, 9, 18, which mention this measure as significant with regard to food (Kessef Mishneh).
|
| 33. |
The Ra'avad is more lenient and maintains that a larger amount, a portion the size of an egg, can be given to a common person. The Radbaz and the Kessef Mishneh explain that the difference in the two opinions depends in a textual difference in their versions of Jerusalem Talmud (Demai2:1), the source for the Rambam's ruling.
|
| 34. |
Here also, the Ra'avad is more lenient and maintains that a larger amount, a portion the size of an egg, can be given to a common person. The Radbaz and the Kessef Mishneh explain that in this instance as well, the difference in the two opinions depends in a textual difference in their versions of the above source.
|
| 35. |
And drinking is included in eating (Yoma 76b). In his Commentary to the Mishnah (Ma'aser Sheni2:1), the Rambam also cites Deuteronomy 14:26 which speaks about using the money from the redemption of the produce from the second tithe to purchase meat, oil, and wine.
|
| 36. |
In his Commentary to the Mishnah (ibid.), the Rambam cites the Jerusalem Talmud (Ma'aser Sheni 2:1) derives the permission to use oil from the second tithe for smearing as follows: It is forbidden to use oil for a corpse. Now what would oil be used for a corpse? To smear on it. Thus we can infer that it is permitted to use oil to smear on a living person. Others note that smearing oneself is frequently equated with drinking. See Hilchot Sh'vitat Esor 1:4-5; Hilchot Terumot 11:1.
|
| 37. |
Sefer HaMitzvot (negative commandment 152; see also General Principle 8) and Sefer HaChinuch (mitzvah 610) include this commandment among the 613 mitzvot of the Torah.
|
| 38. |
In his Commentary to the Torah, the Ramban objects to the Rambam's interpretation of this verse, but the Kessef Mishneh justifies it.
|
| 39. |
The literal translation of the Rambam's words is "a corpse [that it is] a mitzvah [to bury]. As explained in Hilchot Evel 3:5, this refers to a corpse that is abandoned on the road without anyone to bury it.
|
| 40. |
I.e., he is not liable for lashes, because he can correct the transgression by purchasing food worth the value of the produce and eating it in place of that produce (Radbaz). This applies if the seller is no longer present or he cannot return the money. If, however, he can return the money, he must, as stated in Chapter 7, Halachah 16.
|
| 41. |
In his Commentary to the Mishnah (Ma'aser Sheni 2:1), the Rambam explains that this phrase implies an exclusion: Something that is normally eaten must be eaten. We cannot benefit from it in another manner. The examples the Rambam proceeds to give reflect how foods are used for functions other than their primary purpose. See also Hilchot Shemitah 5:2-3.
|
| 42. |
Even though oil is primarily used as food, it is also common to smear it on one's flesh (Radbaz). Wine or vinegar, by contrast, are generally not applied as ointments.
|
| 43. |
For producing juice from other fruits is not considered the ordinary way of befitting from this produce. See also Chapter 9, Halachah 3; Hilchot Terumot 11:3; Hilchot Tuma'at Ochalin 1:5.
|
| 44. |
For this spoils the oil's taste and thus reduces the amount of people who would partake of it [The Rambam's Commentary to the Mishnah (loc. cit.)].
|
| 45. |
For this enhances the wine's taste.
|
| 46. |
In his Commentary to the Mishnah (loc. cit., the Rambam explains that this concept is also derived from the phrasing of that Mishnah: "To eat what is normally eaten." Since this food has spoiled, it is not "normally eaten."
|
| 47. |
I.e., parts of the plant that are not usually eaten. See Hilchot Terumah 11:10-13 for examples.
|
| 48. |
I.e., it need not be eaten in Jerusalem, nor in a state of ritual purity.
|
| 49. |
To impart their flavor to the water.
|
| 50. |
For it is considered as if a significant amount of the fruit was imparted to the water.
|
| 51. |
Because it does not contain a significant amount of the fruit.
|
| 52. |
Since there is a doubt whether the produce is really from the second tithe, we do not impose this stringency.
|
| 53. |
That were ordinary produce.
|
| 54. |
As explained in Halachah 15.
|
| 55. |
With ordinary wood [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 2:1)].
|
| 56. |
I.e., if one seeks to redeem the bread, one must pay its full value, even though as dough it was worth far less. The rationale is that its flavor is enhanced, but not its measure.
|
| 57. |
In the taste of the produce.
The Ra'avad has protested this ruling based on the Jerusalem Talmud (Ma'aser Sheni 2:1). Indeed, the ruling is difficult to understanding because it runs contrary to the Rambam's commentary on the Mishnah that serves as the source for the Jerusalem Talmud.
To explain: The Mishnah states: "This is the general principle: Whenever the improvement is obvious, the improvement is judged proportionately. Whenever the improvement is not obvious, the improvement is accredited to the second [tithe]."
The Rambam comments: "I.e., the entity that was improved had its weight... and volume increased, it is not [merely] that the effect of the ordinary produce increased the quality of the produce from the second tithe."
The Jerusalem Talmud cites the following difference of opinion between Rabbi Yochanan and Reish Lakish in connection with our Mishnah:
Now the general rule is that whenever there is a difference of opinion between Rabbi Yochanan and Reish Lakish, the halachah follows Rabbi Yochanan. The Radbaz and the Kessef Mishnehunderstand Rabbi Yochanan to be explaining and amplifying the Mishnah, stating that the improvement must be both in flavor and in size, while Reish Lakish maintains that an improvement in flavor is also sufficient.
|
| 58. |
Thus meeting the two requirements mentioned above.
|
| 59. |
The Ra'avad objects to the Rambam's ruling and states that four zuz minus a fourth should be considered as the second tithe. Some commentaries suggest that there is a printing error and the Rambam also agrees with this ruling. "According to that version, the reckoning is straightforward. The zuz of increase is divided proportionately according to the ratio of the original value of the substances.
The Kessef Mishnehmaintains the present text of the Mishneh Torah and explains as follows: When everything belongs to one person, three ands three quarters zuz are considered as the second tithe as the Ra'avad maintains. When, however, the honey and spices belong to two people, the value of the entire mixture is considered as four and a fourth zuz. One and a fourth is given to the owner of the honey. Thus the owner of the wine has three and three fourths zuzworth which he must eat in accordance with the laws of the second tithe. Note the Rambam's Commentary to the Mishnah (Ma'aser Sheni 2:1) which follows these same principles, but describes the situation differently.
|
| 60. |
As stated in Halachah 10.
|
| 61. |
But rather as food, or for smearing that is pleasurable like eating (Radbaz). Note the parallel inHilchot Shemitah 5:11.
|
| 62. |
The Rambam is not saying that it may not be given as a present, because a person may give produce from the second tithe tithe to a colleague. Nevertheless, the recipient does not acquire that produce as his own. Instead, it is as if he is a guest of the giver, partaking of his property. More particularly, it is as if the recipient is partaking of God's property.
|
| 63. |
Indeed, if one attempts to consecrate a woman with such produce, the consecration is not effective, for the money used to consecrate a woman must belong to the husband (Hilchot Ishut5:4,6).
|
| 64. |
See the following halachah for examples of all these prohibitions.
|
| 65. |
For an exchange is equivalent to a sale [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 1:1)].
|
| 66. |
See Hilchot Loveh UMalveh 3:7 which describes when a creditor can enter the debtor's home to collect security.
|
| 67. |
In contrast to the previous instance, this is referring to security willingly given by the debtor to the creditor.
|
| 68. |
I.e., the exchange is forbidden even if he receives produce from the second tithe in return. The Mishnah (Ma'aser Sheni 1:1)] states that such an exchange is forbidden even in Jerusalem where the produce would be eaten.
|
| 69. |
For the recipient of the wine is under no obligation to provide the giver with oil or anything else.
|
| 70. |
For this is deprecating to the holiness of the second tithe [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 1:1)].
|
| 71. |
I.e., one knows the weight of the produce and one uses it in order to weigh the golden coins onto which the holiness from other produce from the second tithe will be transferred.
|
| 72. |
I.e., one might think that this is permitted for after all, he is using the produce from the second tithe for a mitzvah, to enable him to transfer the holiness of other produce.
|
| 73. |
I.e., the produce may dry out, be eaten by mice, or spoil, and thus weigh less than the owner thought (Rav Yosef Corcus).
|
| 74. |
The Ra'avad differs with the Rambam and maintains that this is permitted. The Kessef Mishnehstates that the passage which the Ra'avad uses as a source can be explained differently. Nevertheless, he questions the rationale for the Rambam's ruling.
|
| 75. |
I.e., to stack them on his table so that he will appear to have an active business.
|
| 76. |
One gives the loan only for appearance sake - to create an impression that he is wealthy - and the borrower returns it immediately.
|
| 77. |
It was customary for a person's friends to give him money as wedding gift and for him to repay the favor when the friends married. See Hilchot Zechiyah UMatanah, ch. 7, for a detailed explanation. This is forbidden, because the present is considered as a loan.
|
| 78. |
I.e., a person invited a colleague for a meal with the expectation that the colleague return the favor (P'nei Moshe, the Jerusalem Talmud, Demai 3:1). Produce from the second tithe cannot be used for such meals, for it is like an exchange.
|
| 79. |
For he will be paying an obligation levied upon him with funds belonging to God (ibid.).
|
| 80. |
As long is the donor is not obligated to make these payments.
|
| 81. |
So that he will use it as required for money from the second tithes.
|
| 82. |
That would be forbidden because it would be equivalent to using the produce from the second tithe to pay his debt.
|
| 83. |
Hinting at such an arrangement without specifically mentioning it.
|
| 84. |
This is permitted, because the oil smeared on his hand is not financially significant [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 2:2)]. Nevertheless, a non-priest is not to put oil which is terumah on his hand to smear it on a priest. The difference between the two situations is that there is no prohibition against having a colleague use oil from the second tithe, while a non-priest is not allowed to benefit from terumah.
|
| 85. |
Halachah 17.
|
| 86. |
These are the penalties one would be required to pay for taking a person's individual property. The thief is, however, required to return the principal. See Hilchot Geneivah 2:1.
|
| 87. |
The consecration is effective. Since the person has the right to partake of the produce, that right has monetary value and hence may be consecrated. See Chapter 7, Halachah 19, with regard to dedicating the second tithes for the purchase of sacrifices.
|
| 88. |
I.e., not necessarily the owner, for anyone can redeem consecrated property. The owner, however, must add a fifth (see Hilchot Arachin 7:2-4). Similarly, when a person redeems produce from the second tithe that belongs to him, he must add a fifth, as stated in Chapter 5, Halachah 1. See Radbaz.
|
---------------------
• 3 Chapters: Ta'aniyot Ta'aniyot - Chapter Five, Megillah vChanukah Megillah vChanukah - Chapter One, Megillah vChanukah Megillah vChanukah - Chapter Two • English Text | Hebrew Text | Audio: Listen | Download• Ta'aniyot - Chapter Five
Audio: Listen | Download• Ta'aniyot - Chapter Five
Halacha 1
There are days when the entire Jewish people fast because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. By reminding ourselves of these matters, we will repent and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors."
Commentary Halacha 1
There are days when the entire Jewish people - All healthy adult men and women
fast - It appears that the Rambam considers these fasts to be obligatory in the present era. Based on his interpretation of Rosh HaShanah 18b in his Commentary on the Mishnah, Rosh HaShanah 1:3, the Rambam explains that in the era of the Second Temple, these fasts were of an optional nature. After the destruction of the Temple, however, every Jew is required to observe them. This obligation is also explicitly stated by theShulchan Aruch (Orach Chayim 549:1, 550:1).
because of the calamities that occurred to them then - Here, the Rambam employs the same principle he developed at the beginning of this text regarding fasts instituted because of difficulties of an immediate nature, with regard to these fasts which were instituted for these national calamities.
Fasting in and of itself is not a purpose. Fasting can, however, serve
to arrouse [their] hearts and initiate [them in] the paths of repentance. - This is the intent of the fasts, and not merely refraining from eating. For this reason, the Kitzur Shulchan Aruch 121:1 harshly reproves those who fast, but spend their days taking pleasure strolls and being involved in other forms of leisure activity.
This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. - Although these tragedies took place in previous generations, we share the responsibility for them. The Jerusalem Talmud (Yoma 1:1) states, "Every generation in which the Temple is not rebuilt should consider it as if it was destroyed in its days."
By reminding ourselves of these matters, we will repent - The word נשוב, translated as "we will repent," literally means, "We will return."Teshuvah involves a return to one's fundamental self, becoming aware of the fundamental Divine nature one possesses.
Such a process relates to these commemorative fasts, which on the surface are associated with undesirable elements, but possess a positive core, as reflected in the Rambam's statements at the conclusion of this chapter that in the era of the Redemption, all these fast days will be transformed into days of rejoicing and celebration.
and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors." - See Hilchot Teshuvah 1:1-2, 2:2, where the Rambam associates the mitzvah of teshuvah with confession.
Halacha 2
These days are the following:
The Third of Tishrei. This is the day on which Gedaliah ben Achikam was slain and the ember of Israel that remained was extinguished, causing their exile to become complete.
The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege.
The Seventeenth of Tammuz. Five tragedies took place on this day:
a) The Tablets were broken;
b) In the First Temple, the offering of the daily sacrifices was nullified;
c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple;
d) Apostmos, the wicked, burned a Torah scroll; and
e) He erected an idol in the Temple.
Commentary Halacha 2
These days are the following: - The Rambam lists these fasts, not in the order in which the events which they commemorate transpired, nor according to the order in which they are mentioned in Zechariah 8:19(see Halachah 4), but rather in the order of the year, beginning from the month of Tishrei.
The Third of Tishrei. This is the day on which Gedaliah ben Achikam - The governor appointed by Nebuchadnezzar to supervise the land of Judah. The Jews who were not exiled rallied around him, and it appeared that there would be hope of maintaining a Jewish settlement in the land (Jeremiah, Chapters 40-41).
was slain - According to the Radak (Jeremiah 41:1), Gedaliah was slain on Rosh HaShanah. Because a fast could not be held on that sacred day, the commemoration of his murder was postponed until the first available weekday.
and the ember of Israel that remained was extinguished, causing their exile to become complete. - After Gedaliah's murder, the Jews remaining in Eretz Yisrael feared the wrath of the Babylonians and fled to Egypt, leaving Eretz Yisrael devoid of Jewish leadership and possessing very few Jewish inhabitants. (See Jeremiah, Chapters 41-43.)
The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped - The Hebrew term םמך, which the Rambam [and the prophet Ezekiel (24:2)] employ, usually has a positive connotation, meaning "support." Perhaps this is also an allusion to the concept that ultimately these commemorative fasts have a positive intent, as mentioned at the conclusion of the chapter.
against Jerusalem and placed the city under siege. - Our commemoration of this fast also marks two other undesirable events which occurred in the preceding days: the death of Ezra, the scribe, and the translation of the Torah into Greek at the demand of King Ptolemy (Shulchan Aruch, Orach Chayim 580).
The Seventeenth of Tammuz. Five tragedies took place on this day -Ta'anit 29a states: Undesirable events are gathered together on a day appropriate for them. The spiritual nature of the day is such, that the potential for such tragedies to occur is greater.
a) The Tablets were broken; - When Moses descended with the Tablets of the Ten Commandments after being on Mount Sinai for forty days, he beheld the Golden Calf that the Jews had made. In wrath, or out of his concern for the Jewish people (see Rashi, Exodus 32:19), Moses broke the Tablets.
b) In the First Temple, the offering of the daily sacrifices - Thekorban tamid (Numbers 28:1-8)
was nullified; - Even during the siege of Jerusalem, the Jews would offer the daily sacrifices. Despite the famine in the city, they would offer two lambs each day as sacrifices. As the siege persisted, their supply of lambs dwindled, and on the Seventeenth of Tammuz, there no longer were any lambs to sacrifice (Rav Ovadiah of Bertinoro, Ta'anit 4:6).
Significantly, other commentaries (Rashi, Tiferet Yisrael) on the Mishnah identify the nullification of the sacrifices on the Seventeenth of Tammuz with different events in our history.
c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple; - Jeremiah 39:2 states that in the destruction of the First Temple, Jerusalem's walls fell to the Babylonian conquerors on the ninth of Tammuz. Nevertheless, it is the destruction of the city by the Romans that we commemorate by fasting, because the effects of that destruction are more severe (Shulchan Aruch, Orach Chayim 549:2). The Rabbis did not institute a fast for the Ninth of Tammuz as well, for it was felt that this would be an excessive burden for the people (Mishnah Berurah 549:4).
Furthermore, according to the Jerusalem Talmud, Ta'anit 4:8, because of the many difficulties suffered by the Jewish people, they miscalculated the date, and, even during the destruction of the First Temple, it was on the Seventeenth of Tammuz that Jerusalem's walls were breached.
d) Apostmos, the wicked - a Greek official in the Second Temple era (Rav Ovadiah of Bertinoro)
burned a Torah scroll - The Meiri identifies this as the Torah scroll written by Ezra the Scribe. This scroll was kept in the Temple Courtyard and was used to check the precision of the other scrolls. In this manner, he attempted to undermine the entire Torah tradition.
and e) He - Apostmos
erected an idol in the Temple. - Others interpret this as a reference to the idol erected by King Menasheh in the First Temple. (See the Jerusalem Talmud, Ta'anit 4:6.)
Halacha 3
On the Ninth of Av, five tragedies occurred:
It was decreed that the Jews in the desert would not enter Eretz Yisrael;
The First and the Second Temples were destroyed;
A large city named Betar was captured. Thousands and myriads of Jews inhabited it. They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction.
On that day designated for retribution, the wicked Tineius Rufus plowed the site of the Temple and its surroundings, thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field."
Commentary Halacha 3
On the Ninth of Av, five tragedies occurred - Here, also, we see the reflection of the concept mentioned above, that undesirable events are gathered together on a day appropriate for them.
It was decreed that the Jews in the desert would not enter Eretz Yisrael - The spies sent by Moses returned to him on the eighth of Av, bearing a malicious report about Eretz Yisrael. That night the Jewish people wept, fearful about their future. God told them, "Tonight, you have wept without reason. I will designate this night as a night of weeping for generations" (Ta'anit 29a).
The First and the Second Temples were destroyed - Ta'anit 29a reconciles a seeming contradiction in chronology between II Kings 25:8-9 and Jeremiah 52:12-13, explaining that the Babylonians first entered the Temple on the seventh of Av. They reveled and wrought havoc there until the afternoon of the ninth of Av, when they set fire to the building. The fire continued burning throughout the tenth of Av.
The Sages (ibid.) do not cite a specific source for the tradition that the Second Temple was also destroyed on that day. Nevertheless, the tradition is universally accepted.
A large city named Betar was captured. Thousands and myriads of Jews inhabited it. - This was Bar Kochba's capital in his war against the Romans, 52 years after the destruction of the Temple.
They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. - See the Rambam's comments concerning Bar Kochva, Hilchot Melachim 11:3.
The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction. - The extent of the carnage that accompanied Betar's fall was awesome.Gittin 57a states that rivers of blood flowed into the Mediterranean Sea, forty miles away.
On that day designated for retribution, the wicked Tineius Rufus - a Roman officer
plowed the site of the Temple and its surroundings, - According toTa'anit 29a, this took place while Rabban Gamliel was living, shortly after the destruction of the Temple.
thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field." - The citation of this prophecy communicates a fundamental point: that the destruction of Jerusalem was not an end in its own right. Just as a field is plowed to produce crops, Jerusalem was plowed to allow the city to blossom into its ultimate fulfillment in the era of the Redemption.
Halacha 4
These four fasts are explicitly mentioned in the prophetic tradition [Zechariah 8:19]: "The fast of the fourth [month],1 the fast of the fifth [month]...." "The fast of the fourth [month]" refers to the Seventeenth of Tammuz,2 which is in the fourth month; "the fast of the fifth [month]," to Tish'ah B'Av, which is in the fifth month; "the fast of the seventh [month]," to the Third of Tishrei which is in the seventh month; "the fast of the tenth [month]," to the Tenth of Tevet, which is in the tenth month.3
Halacha 5
And the entire Jewish people follow the custom of fasting at these times and on the Thirteenth of Adar, in commemoration of the fasts that [the people] took upon themselves in the time of Haman, as mentioned [in Esther 9:31]: "the matter of the fasts and the outcries."
If the Thirteenth of Adar falls on the Sabbath, the fast is pushed forward and held on Thursday, which is the eleventh of Adar. If, however, any of the [dates of] other fasts fall on the Sabbath, the fasts are postponed until after the Sabbath. If [the dates of] these fasts fall on Friday, we should fast on Friday.
On all these fasts, the trumpets are not sounded, nor is the Ne'ilah service recited. The passage Vay'chal is read from the Torah, however, in both the morning and the afternoon services.
On all these [fasts], with the exception of Tish'ah B'Av, we may eat and drink at night.
Commentary Halacha 5
And the entire Jewish people follow the custom of fasting at these times and on the Thirteenth of Adar - The Maggid Mishneh interprets this phrase to mean that our obligation to fast on these days is a custom accepted by the Jewish people after the destruction of the Second Temple. As mentioned above, others interpret this obligation as stemming from the exegesis of the verse from Zechariah mentioned in the previous halachah, as found in Rosh HaShanah 18b.
Our translation follows the standard published texts of the Mishneh Torah. Many authoritative manuscripts make a small change in the wording, which would cause the lines to be rendered as: "And in these times, the entire Jewish people follow the custom of fasting on the Thirteenth of Adar."
in commemoration of the fasts that [the people] took upon themselves in the time of Haman - The Rabbis question precisely which fasts are being commemorated. Some maintain that since the Thirteenth of Adar was a day of battle on which the Jews waged war against their enemies, they fasted at that time to arouse Divine mercy (Maggid Mishneh). Others maintain that it is improper to fast in a time of war, lest this sap one's strength, and instead the Jews merely vowed to fast, but conducted the actual fasts at a later time.
A third opinion maintains that this refers to the three-day fast that Esther called before approaching Achashverosh. Although this fast was held in the month of Nisan, it is commemorated in connection with the Purim holiday.
as mentioned [in Esther 9:31]: "the matter of the fasts and the outcries." - The Kitzur Shulchan Aruch 141:2 writes that the commemoration of this fast makes us conscious of how God "hears each person's prayer in his time of distress when he fasts and repents... as He did on behalf of our ancestors in those days."
The fast of the Thirteenth of Adar is also referred to as Ta'anit Esther, "the fast of Esther."
When the fast of Esther became a formal part of Jewish observance is a matter of question. It is not mentioned in the Talmud. Furthermore,Megillat Ta'anit, a text which mentions all the fasts and festivals observed in the Talmudic era, does not mention this fast and speaks of the thirteenth of Adar, the day on which the fast of Esther is observed, as a day of celebration, the Day of Nicanor, marking the defeat of the Greek general of that name in the Hasmonean wars. It was not until after the destruction of the Temple that the observance of the dates mentioned inMegillat Ta'anit was nullified. This would appear to indicate that the observance of the Fast of Esther was of later origin.
In contrast, there is evidence pointing to the establishment of the Fast of Esther early in the Talmudic period. The Sheiltot of Rav Achai Gaon,Parshat Vayakhel 67, speak of the observance of the Fast of Esther in the time of the Mishnah. Even if this teaching is not accepted as historical fact, we can glean from it that in Rav Achai's time, shortly after the conclusion of the Talmud, the fast was already a long-standing custom.
Significantly, because of the difference in status between it and the other commemorative fasts, the Ramah (Orach Chayim 686:2) rules far more leniently in regard to this fast than in regard to the others.
If the Thirteenth of Adar falls on the Sabbbath, the fast is pushed forward - It is not postponed until after the Sabbath, because Purim is Sunday and the celebration of Purim cannot be postponed. Nor is it appropriate to hold this fast after Purim.
and held on Thursday, which is the eleventh of Adar. - As the Rambam mentions, if the date of a commemorative fast falls on Friday, the fast is held on that day. Nevertheless, it is improper for a fast that is not scheduled for such a day to be held then, since this is not proper reverence for the Sabbath (Maggid Mishneh).
If, however, any of the [dates of] other fasts fall on the Sabbath, the fasts are postponed until after the Sabbath. - Megillah 5a states that the rationale is "we do not bring close [the recollection of] Divine retribution."
If [the dates of] these fasts fall on Friday, we should fast on Friday. -According to the fixed calendar we follow at present, this is a rare occurrence. Only the Tenth of Tevet (in the northern hemisphere a relatively short fast) can fall on Friday. Even this does not happen frequently.
On all these fasts, the trumpets are not sounded, nor is the Ne'ilah service recited. - These measures are taken only in times of current distress.
The passage Vay'chal - beginning Exodus 32:11.
is read from the Torah, however, in both the morning and the afternoon services. - See Hilchot Tefillah 13:18. As mentioned there, on Tish'ah B'Av a different passage (beginning Deuteronomy 4:25) is read in the morning. Significantly, the Rambam does not mention the custom of reciting the haftarah in the afternoon service.
On all these [fasts], with the exception of Tish'ah B'Av, we may eat and drink at night. - Similarly, on these days, work, wearing shoes, washing, anointing oneself, and sexual relations are permitted (Shulchan Aruch, Orach Chayim 550:2).
Halacha 6
When the month of Av enters, we reduce our joy. During the week of Tish'ah B'Av, it is forbidden to cut one's hair, to do laundry, or to wear a pressed garment - even one of linen - until after the fast.
It has already been accepted as a Jewish custom not to eat meat or enter a bathhouse during this week until after the fast. There are places that follow the custom of refraining from slaughtering from Rosh Chodesh Av until after the fast.
Commentary Halacha 6
When the month of Av enters - Significantly, the Rambam does not mention any restrictions from the period beginning the Seventeenth of Tammuz. During this period, it is the Askenazic custom (see Ramah,Orach Chayim 551:2,4; Kitzur Shulchan Aruch 122:1-3) to observe certain restrictions - e.g., prohibitions against marrying, against reciting the blessing Shehecheyanu, and against cutting one's hair. From the beginning of Av, however, other restrictions are also added.
we reduce our joy. - The Tur and the Shulchan Aruch (Orach Chayim551:1-2) state that the restrictions mentioned by the Rambam in Chapter 3, Halachah 8, are applicable during this period.
During the week of Tish'ah B'Av - from the Sabbath before the fast onward.
According to Ashkenazic custom, all the activities mentioned by the Rambam are forbidden from Rosh Chodesh Av onward.
it is forbidden to cut one's hair - or to shave, even in a manner permitted by halachic authorities (Kitzur Shulchan Aruch 122:3)
to do laundry - it is customary to observe this prohibition even if one does not intend to wear the garment until after the fast (Shulchan Aruch, Orach Chayim 551:3).
or to wear a pressed garment - We have used a modern translation for the Hebrew term גהוץ. In Talmudic times, it referred to smoothing out the creases of a garment with a flat stone (Aruch).
The Shulchan Aruch (Orach Chayim 551:3) also prohibits wearing clothes that are merely laundered, even if they have not been pressed. There are halachic authorities who will grant leniencies in this context with regard to underwear and the like.
even one of linen - Linen garments will not appear as distinguished after washing as those of other fabrics (Beit Yosef, Orach Chayim 551).
until after the fast. - As mentioned in the Shulchan Aruch (Orach Chayim 558:1) and commentaries, these and the following restrictions should be followed for a certain amount of time on the Tenth of Av, as well, to commemorate the fact that the Temple continued burning on that day as well.
According to the Ashkenazic custom, in which these practices are observed from Rosh Chodesh onward, there are certain leniencies, depending on one's community, with regard to wearing laundered and pressed clothes on the Sabbath before Tish'ah B'Av.
It has already been accepted as a Jewish custom not to eat meat - or fowl. Bava Batra 60b states that it would have been proper for the Jews to refrain from eating meat and drinking wine at all times in mourning over the loss of the opportunity to partake of the sacrificial meat and the loss of the wine libations. The Sages felt, however, that such a decree would be too stringent for the people to observe and hence, did not institute it.
or enter a bathhouse during this week until after the fast. - The prohibition applies only to washing for pleasure. Needless to say, washing associated with a mitzvah - e.g., a woman in preparation for her ritual immersion or washing necessary for hygienic purposes - is permitted.
There are places that follow the custom of refraining from slaughtering from Rosh Chodesh Av until after the fast. - This custom has not been accepted throughout the Jewish community. Today, animals are slaughtered so that those who do not observe the restriction against eating meat will at least eat kosher meat, and so that meat will be available for others after the fast.
Halacha 7
All [the restrictions of] Tish'ah B'Av apply at night as well as during the day. One may not eat after sunset [of the previous day]; [it is forbidden to eat] between sunset and the appearance of the stars, as on Yom Kippur.
One should not eat meat or drink wine at the meal before the fast. One may, however, drink grape juice that has not been left [to ferment] for three days. One may eat salted meat that was slaughtered more than three days previously. One should not eat two cooked dishes.
Commentary Halacha 7
In contrast to the other commemorative fasts, because of the seriousness of our loss on that day and the repetition of this loss
All [the restrictions of] Tish'ah B'Av - mentioned in Halachot 10 and 11
apply at night as well as during the day. One may not eat after sunset [of the previous day]; - Similarly, if one resolved to accept the fast beforehand, one may no longer eat (Rambam's Commentary on the Mishnah, Ta'anit 4:6). The Ramah (Orach Chayim 553:1) states that only when one makes a verbal statement to this effect is the resolution binding.
[it is forbidden to eat] between sunset and the appearance of the stars - Shabbat 34b explains that the Sages were undecided whether this period of time, known as beyn hash'mashot, should be considered to be part of the night or the day. Hence, it is necessary to be stringent both at the entry and the departure of a day associated with halachic restrictions.
as on Yom Kippur. - In his Commentary on the Mishnah, loc. cit., the Rambam writes that, as on Yom Kippur, we are obligated to include a certain portion of the previous day in all the restrictions observed on that day.
Significantly, some of the foremost commentators on the Mishneh Torah(the Maggid Mishneh and the Radbaz) either were not aware of this statement or maintained that the Rambam changed his mind on this issue, for they ruled that no such obligation applies in connection with Tish'ah B'Av. Their opinion is accepted as halachah at present (Mishnah Berurah 553:3).
One should not eat meat or drink wine at the meal before the fast. -the seudah hamafseket. Even a person who does not observe the custom of refraining from these foods during the week of Tish'ah B'Av (or the Nine Days according to Ashkenazic custom), should refrain from partaking of them in this meal. This meal should be characterized by mourning and sadness, and these foods bring happiness.
The Shulchan Aruch (Orach Chayim 554:25) associates Ezekiel 32:27: "And their sins will be upon their bones" with eating meat and drinking wine at this meal.
One may, however, drink grape juice that has not been left [to ferment] for three days. - For it has no alcoholic content, and will not lead to happiness.
One may eat salted meat that was slaughtered more than three days previously. - The prohibition against eating meat was derived from the fact that with the Temple's destruction, the sacrifices were nullified. Since no sacrificial meat could be eaten on the third day and afterwards, this restriction does not apply to such meat (Mishnah Berurah 552:5).
It must be emphasized that the Shulchan Aruch (Orach Chayim 552:2) and the later authorities explain that, at present, it is customary to refrain from partaking of even these foods at this meal.
One should not eat two cooked dishes. - This restriction was instituted because when two or more dishes are served, a meal is considered important, and partaking of such a meal is inappropriate at this time (Rabbenu Asher).
The Shulchan Aruch (Orach Chayim 552:3-5) discusses in detail what is excluded by the phrase "two cooked dishes."
Halacha 8
When does the above apply? When one ate [this meal] in the afternoon on the day preceding Tish'ah B'Av. If, however, one eats a meal before noon, although this is the last meal one eats before the fast, one may eat all that one desires.
When the day before Tish'ah B'Av falls on the Sabbath, one may eat and drink to the full extent of one's needs, and one may serve even a meal resembling Solomon's feasts at one's table.
Similarly, when Tish'ah B'Av falls on the Sabbath, one need not withhold anything at all.
Commentary Halacha 8
When does the - need to observe the restrictions mentioned
above apply? When one ate [this meal] in the afternoon on the day preceding Tish'ah B'Av. - The governing principle for this and the previous and following halachot is that unlike the meal before the fast on Yom Kippur, the meal before the fast of Tish'ah B'Av is somber in nature. The atmosphere of mourning that prevails throughout the fast has already begun, and therefore, eating a normal meal should be out of the question.
If, however, one eats a meal before noon, although this is the last meal one eats before the fast, one may eat all that one desires. - For then, one is still far removed from the fast itself.
When the day before Tish'ah B'Av falls on the Sabbath - the obligation to honor the Sabbath surpasses the need to commemorate the destruction of the Temple. Therefore,
one may eat and drink to the full extent of one's needs, and one may serve even a meal resembling Solomon's feasts at one's table. -There are some authorities (Hagahot Maimoniot) who recommend observing certain practices associated with mourning at the third Sabbath meal. Their opinions are not, however, accepted as halachah.
There is, however, one aspect in which this third Sabbath meal differs from the way this meal is eaten throughout the year. Generally, we are allowed to continue this meal into the night. When the fast of Tish'ah B'Av begins on Sunday, however, we must cease eating at sunset. (See Ramah, Orach Chayim 552:10.)
Similarly, when Tish'ah B'Av falls on the Sabbath - since the observance of the fast is postponed, there is no need to minimize one's Sabbath joy, and
one need not withhold anything at all. - Significantly, the Rambam does not mention any mourning rites in connection with such a day. In contrast, the decisions of the Ramah (Orach Chayim 554:19) reflect the following principles. All expressions of mourning that would be noticed by the public should be forbidden. Those practices of mourning which are private in nature - e.g., the prohibition of sexual relations - should be observed.
Halacha 9
This is the rite observed by the people as a whole who cannot endure more. In contrast, the rite observed by the pious of the earlier generations was as follows:4 A person would sit alone between the oven and the cooking range. Others would bring him dried bread and salt. He would dip it in water and drink a pitcher of water while worried, forlorn, and in tears, as one whose dead was lying before him.
The scholars should act in this or a similar manner.5 We never ate cooked food, even lentils, on the day before Tish'ah B'Av, except on the Sabbath.
Halacha 10
Pregnant women and those who are nursing must complete their fasts on Tish'ah B'Av.
[On this day,] it is forbidden to wash in either hot or cold water; it is even forbidden to place one's finger in water. Similarly, anointing oneself for the sake of pleasure, wearing shoes, and sexual relations are forbidden, as on Yom Kippur.
In places where it is customary to do work, one may work. In places where it is not customary to work, one should not. Torah scholars everywhere should remain idle on this day. Our Sages said, "Whoever performs work on this day will never see a sign of blessing forever."
Commentary Halacha 10
Pregnant women and those who are nursing - although absolved from fasting on the other commemorative fasts
must complete their fasts on Tish'ah B'Av. - Needless to say, they or any other person who feels that fasting will threaten their health may eat and drink. (See Ramah, Orach Chayim 554:6.)
[On this day,] it is forbidden to wash in either hot or cold water - for the sake of pleasure. One may, however, wash one's hands to remove filth or for ritual purposes. (See the Shulchan Aruch and commentaries,Orach Chayim 544:9-10.)
it is even forbidden to place one's finger in water - without any valid reason. One may, however, pass through water to greet one's teacher or to watch one's crops (ibid.:12-13). Similarly, a woman is allowed to wash food that she will serve children, even though her hands also become wet (Mishnah Berurah 554:19).
The Rambam does not elaborate on these leniencies here, because he has already mentioned them at length with regard to Yom Kippur inHilchot Sh'vitat Asor 3:1-7.
Similarly, anointing oneself for the sake of pleasure - in contrast to anointment for hygienic or medicinal reasons
wearing - leather
shoes - is forbidden. One may, however, wear shoes made from other materials. Even leather shoes are permitted in certain instances. (SeeShulchan Aruch, Orach Chayim 554:17.)
and sexual relations are forbidden - See Mishnah Berurah 554:37, where the question is raised whether one may touch one's wife or not.
as on Yom Kippur. - With this phrase, the Rambam refers the reader to his discussion of these prohibitions and the leniencies that may be granted in Hilchot Sh'vitat Asor.
In places where it is customary to do work - The word "work" in this context does not refer to the thirty-nine labors prohibited on the Sabbath, but rather to concentrated activity that would distract one's attention from mourning (Mishnah Berurah 554:43).
one may work. - If, however, a person desires to refrain from working because of the unique nature of the day, he may.
In places where it is not customary to work, one should not. - TheMishnah Berurah 554:45 states that this is the custom in the Ashkenazic community at present.
Torah scholars everywhere should remain idle on this day. - For they should set examples to the people at large. Note the Rambam's Commentary on the Mishnah, Ta'anit 4:6, where he writes that "Performing work on this day is very disgraceful."
Our Sages said - Ta'anit 30b
"Whoever performs work on this day will never see a sign of blessing forever." - Rashi and Tosafot interpret this as referring to the work performed on Tish'ah B'Av itself. This interpretation is quoted in theShulchan Aruch (Orach Chayim 554:24).
Halacha 11
Torah scholars should not exchange greetings on Tish'ah B'Av. Instead, they should sit in agony and frustration like mourners. If a common person greets them, they should reply to him weakly, in a somber tone.
On Tish'ah B'Av, it is forbidden to read from the Torah, the Prophets, or the Sacred Writings [or to study] the Mishnah, Torah law, the Talmud, or the Aggadic works. One may study only Job, Eichah, and the prophecies of retribution in Jeremiah. Children should not study in school on this day.
There are some sages who do not wear the head tefillin.
Commentary Halacha 11
Torah scholars - Indeed, this applies also the people as a whole. Torah scholars are mentioned because they are expected to be more sensitive to the tragedy of our loss on Tish'ah B'Av.
The Rambam's choice of wording is based on his interpretation of theTosefta, Ta'anit 3:11, "Chaverim should not exchange greetings on Tish'ah B'Av," for the term chaverim is often used as a reference to Torah scholars. The Shulchan Aruch (Orach Chayim 554:20), however, interprets chaverim in its literal sense, that it means "friends."
should not exchange greetings on Tish'ah B'Av. - Nor should gifts or other social amenities be exchanged (Mishnah Berurah 554:41).
Instead, they should sit in agony and frustration like mourners. -Nothing should be done to distract one's attention from the loss.
With the above expression, the Rambam also explains the rationale for these laws. When the Sages ordained the commemoration of Tish'ah B'Av, they structured its observance to resemble Yom Kippur in certain contexts, and to resemble the laws of mourning in others.
If a common person greets them, they should reply to him - lest he become upset, but this should be done
weakly, in a somber tone. - So that he also appreciates the nature of the day. See also Chapter 3, Halachah 8.
On Tish'ah B'Av, it is forbidden to read from the Torah, the Prophets, or the Sacred Writings [or to study] the Mishnah, Torah law, the Talmud, or the Aggadic works. - Because "the precepts of God... make the heart glad" (Psalms 19:9). Even this joy is inappropriate on Tish'ah B'Av (Ta'anit 30a).
One may study only - Torah works that are somber in nature - e.g.,
Job, - which recounts his grief and suffering over the tribulations which beset him
Eichah - the Book of Lamentations for the Temple's destruction. This text is read communally on Tish'ah B'Av and may be studied by individuals as well.
and the prophecies of retribution in Jeremiah. - In addition, one may study the Talmudic passages describing the Temple's destruction (from the chapter Hanezikin, Gittin, Chapter 5, in the Babylonian Talmud, and the last chapter of Ta'anit in the Jerusalem Talmud), the Midrashim on Eichah, the laws of Tish'ah B'Av, the laws of mourning, and other similar texts.
One should, however, recite all the passages from the Bible and the Talmud that are included in the daily prayer service.
Children should not study in school on this day. - for they also derive happiness from their study (Ta'anit, ibid.).
There are some sages who do not wear the head tefillin. - A mourner does not wear tefillin on the first day of mourning (Hilchot Eivel 4:9). In particular, support for this custom is derived from Eichah 2:1, which states, "He cast down the glory of Israel from the heaven to the earth." "The glory of Israel" is a reference to tefillin.
The Rambam's choice of wording appears to indicate that the arm tefillinmay be worn. Similarly, he does not mention any change in practice regarding the tallit gadol. The custom at present in most communities (Shulchan Aruch, Orach Chayim 555:1) is not to wear tefillin - neither the head tefillin nor the arm tefillin - nor to wear the tallit gadol in the morning service. A tallit k'tan is worn, but a blessing is not recited over it.
For the afternoon service, the tallit gadol and both the head and armtefillin are worn.
Halacha 12
After the Temple was destroyed, the Sages of that generation ordained6 that one should never build a building7 whose walls are decorated with ornate designs like the palaces of kings. Instead, one should cover the walls of one's home with mortar and paint over them with lime, leaving a space one cubit square opposite the doorway8 that is unpainted.9 If, however, a person buys a dwelling whose walls have been decorated, it may remain as is; he is not obligated to scrape [the designs] from the walls.
Halacha 13
Similarly, they ordained that a person who sets a table for guests should serve slightly less [than usual] and should leave a place empty, [so that it obviously] lacks one of the dishes that would ordinarily be placed there.10
When a woman has a set of jewelry made for her, she should refrain from having one of the pieces appropriate for the set made, so that her jewelry is not perfect.11
Similarly, when a groom marries, he should place ashes on his forehead12 on the place where one wears tefillin.13 All of these practices were instituted to recall Jerusalem, as [Psalms 137:5-6] states: "If I forget you, O Jerusalem, may my right hand lose its dexterity. Let my tongue cleave to my palate if I do not remember you, if I do not recall Jerusalem during my greatest joy."
Halacha 14
Similarly, they ordained that one should not play melodies with any sort of musical instrument. It is forbidden to celebrate with such instruments or to listen to them being played [as an expression of mourning]14 for the destruction.15
Even songs [without musical accompaniment] that are recited over wine are forbidden, as [Isaiah 24:9] states: "Do not drink wine with song." It has, however, become accepted custom among the entire Jewish people to recite words of praise, songs of thanksgiving, and the like to God over wine.16
Halacha 15
Afterwards, they ordained that grooms17 should not wear crowns at all, nor should they wear any diadems at all,18 as [implied by Ezekiel 21:31]: "Remove the miter and lift up the crown." Similarly, they ordained that brides should not wear crowns of silver or gold; a garland made from twisted cords is, however, permitted for a bride.19
Halacha 16
When a person sees the cities of Judah in a state of destruction,20 he should recite [Isaiah 64:9]: "Your holy cities have become like the desert," and rend his garments.21 When one sees Jerusalem in a state of destruction,22 one should recite [the continuation of the verse,] "Zion is a desert...." When one sees the Temple in a state of destruction, one should recite [ibid.:10]: "Our holy and beautiful House [...has been burned with fire]" and rend one's garments.23
From which point is one obligated to rend one's garments? From Tzofim.24Afterwards, when one reaches the Temple, one should rend them a second time.25 If one encountered the Temple first, because one came from the desert, one should rend one's garments because of the Temple, and add to the tear because of Jerusalem.26
Halacha 17
In all these situations, one must rend one's garments with one's hands and not with a utensil.27 While standing,28 the person should rend all the garments he is wearing until he reveals his heart.29 He should never mend these tears at all.30 He may, however, have them stitched, hemmed, gathered closed, or sewn with a ladder pattern.
Halacha 18
[The following rules apply when a person] comes to Jerusalem frequently in his travels: If he comes within thirty days of his last visit, he is not required to rend his garments. If he comes after thirty days, he is.31
Halacha 19
All these [commemorative] fasts will be nullified in the Messianic era and, indeed ultimately, they will be transformed into holidays and days of rejoicing and celebration, as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month], the fast of the fifth [month], the fast of the seventh [month], and the fast of the tenth [month] will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.'
Commentary Halacha 19
All these [commemorative] fasts will be nullified in the Messianic era - With the conclusion of the exile, there will be no need to mark the dates that led to it with mourning and fasting. Thus the Rambam writes at the conclusion of Hilchot Megillah: "All memories of the difficulties [endured by our people] will be nullified as [Isaiah 65:16] states: 'For the former difficulties will be forgotten.'
As mentioned previously, fasting is not an end in its own right, but a means to motivate the Jews to return to God and correct the faults in their behavior. The coming of the redemption will be a sign that the service of repentance is complete, and thus there will be no further need for fasting.
and, indeed, ultimately, they will be transformed - Through repentance, sins are transformed into merits (Yoma 86a). And in this process, these fasts, which came as a result of the exile that stems from sin, will be transformed
into holidays and days of rejoicing and celebration - There is no possibility for the existence of an entity that is genuinely negative in nature. All those factors that appear negative represent hidden good, and furthermore, a good so powerful that the only way it can be revealed in this world is through qualities that outwardly appear negative. Their inner nature, however, is good, and in the era of the redemption when the world will be refined to the extent that it can accept this great good, this nature will be revealed.
as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month] - The Ninth, or at present, the Seventeenth, of Tammuz (see Halachah 4),
the fast of the fifth [month] - Tish'ah B'Av
the fast of the seventh [month] - the Third of Tishrei
and the fast of the tenth [month] - the Tenth of Tevet
will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.' - Note the interpretation of this verse in the Rambam's Commentary on the Mishnah, and the introduction to the tractate of Avot (Shemonah Perakim), Chapter 4. There the Rambam elaborates on how, instead of asceticism and fasting, God desires intellectual development ("truth") and emotional harmony ("peace").
From a different perspective, it can be understood that by quoting the conclusion of the verse, the prophet was also alluding to the means by which the Messianic redemption - and thus the transformation of these fasts - could be brought closer.
Yoma 9b relates that the Temple was destroyed because of unwarranted hatred among the Jewish people. By spreading peace and truth, we will nullify the cause for the exile, and this will cause the effect, the exile itself, also to cease (Likkutei Sichot, Vol. 15, pp. 415ff.).
| FOOTNOTES | |
| 1. |
In this verse and in the Rambam's reference to it, the months are counted from Nisan onward.
|
| 2. |
Zechariah lived after the destruction of the First Temple and is referring to the fasts instituted because of its destruction. Accordingly, the fast of Tammuz in his time was the on ninth of the month, as mentioned above. The Rambam mentions it as referring to the seventeenth, because this is when the fast of the breaching of the city's walls is observed at present.
|
| 3. |
Note the positive references to this prophecy at the conclusion of the chapter.
|
| 4. |
Ta'anit 30a,b describes Rabbi Yehudah bar Ilai as eating this meal in this fashion.
|
| 5. |
At present, our custom is to eat a filling meal in the late afternoon. Afterwards, shortly before the fast, one eats a slight meal with bread and eggs dipped in ashes. Nevertheless, anyone who feels able to endure the fast when eating less is encouraged to do so. Three people should not sit together, so as not to become obligated in a zimun. (See Ramah, Orach Chayim 552:9; Kitzur Shulchan Aruch 123:3.)
|
| 6. |
From Bava Batra 60b, one may infer that this refers to the destruction of the Second Temple.
|
| 7. |
The Be'ur Halachah 560 cites texts which maintain that this prohibition applies only to a person's private home, but not to synagogues or houses of study. These may be built ornately.
|
| 8. |
So that it will be noticed upon entry.
|
| 9. |
From the Rambam's expression (which is quoted in the Shulchan Aruch, Orach Chayim 560), it appears that even after leaving the square cubit space unpainted, one should not have ornate walls. The Tur (Orach Chayim 560) differs, maintaining that if one leaves this space unpainted, one may decorate one's walls as one desires. The Mishnah Berurah 560:1 states that the Tur'sopinion may be followed.
The latter text (560:2, as does the Kitzur Shulchan Aruch 126:1) questions why the observance of this practice is not more widespread.
|
| 10. |
Note the Mishnah Berurah 560:5, which states that this applies even with regard to feasts served in association with a mitzvah - e.g., wedding feasts, bar-mitzvahs, and the like.
|
| 11. |
The Rabbis have also cited other reasons for women to be modest in their wearing of jewelry. (See Mishnah Berurah 560:8.)
|
| 12. |
Compare to Chapter 4, Halachah 1.
|
| 13. |
Although this custom is not observed in many places at present, it is customary for these reasons to break a glass under the wedding canopy (Ramah, Orach Chayim 560:2).
|
| 14. |
Thus, according to this opinion (which is quoted by the Shulchan Aruch, Orach Chayim 560:3), listening to any music is forbidden. The Ramah, however, quotes several more lenient views. He concludes that "for the sake of a mitzvah - e.g., at a wedding feast - everything is permitted." The meaning of "for the sake of a mitzvah" has been extended by contemporary authorities to include many different situations.
|
| 15. |
Significantly, Sotah 48a mentions this measure as having been ordained for the nullification of theSanhedrin (Israel's High Court), and not for the destruction of the Temple.
|
| 16. |
In his responsa and in his Commentary on the Mishnah (Avot 1:17), the Rambam criticizes most singing and music, without mentioning the obligation to mourn for Jerusalem, because it caters to man's lust and material desires, rather than to his spiritual impulses.
|
| 17. |
The Maggid Mishneh emphasizes that this prohibition applies to brides and grooms, who must be reminded to minimize their rejoicing at this time of celebration, but not to other individuals at ordinary times.
|
| 18. |
According to Sotah 49b, this includes even a crown of flowers.
|
| 19. |
Note the Mishnah Berurah 460:18, which states that if the crown is made from fabric, it may have gold, silver, and jewels attached to it.
|
| 20. |
One of the most sensitive differences of opinion in the religious community in Eretz Yisrael at present revolves around this law. The Beit Yosef (Orach Chayim 561) states that the obligation to rend one's garments applies only when Eretz Yisrael is under gentile rule. The question is whether the establishment of a secular Jewish state is sufficient to have this obligation nullified or not.
|
| 21. |
In Hilchot Eivel 9:10, the Rambam mentions this obligation, and as a proof-text cites Jeremiah 41:5, "And eighty men from Shechem, Shiloh, and Shomron came with their beards shaven and their garments rent." The commentaries on this verse explain that these measures were taken in mourning over the Temple.
|
| 22. |
Even if a person sees the cities of Judah, Jerusalem, and the site of the Temple on the same journey, he is obligated to rend his clothes three times. The Maggid Mishneh emphasizes, however, that the converse is not true. If one sees Jerusalem before any other city and rends one's garments on its behalf, there is no need to rend one's garments for the other cities (Shulchan Aruch, Orach Chayim 561:3).
|
| 23. |
The Bayit Chadash (Orach Chayim 561) emphasizes how one should prostrate oneself in mourning, overcome with grief at the sight of this holy place in ruins.
The Mishnah Berurah 561:5 emphasizes that this refers to seeing the Temple from afar. It is forbidden to enter the Temple Mount itself, because we are all ritually impure, and the sanctity of that holy place is still intact. (See Hilchot Beit HaBechirah 6:16.)
|
| 24. |
This refers to a point from which one could see the Jerusalem of the Biblical and Talmudic eras. The location of the present city is slightly different. Tzofim is not identical with present-day Mount Scopus.
|
| 25. |
A parallel exists in the laws of mourning. If one parent dies after one has rent one's garment over the passing of another relative, it is not sufficient merely to add slightly to the tear; one must rend the garment a second time (Hilchot Eivel 8:10).
|
| 26. |
Here also we see a parallel in the laws of mourning. If one hears of the death of a relative other than a parent after one has rent a garment over the passing of another relative, all that is necessary is to add slightly to the tear (ibid.).
|
| 27. |
As mentioned in Hilchot Eivel 9:2, the Rambam equates the obligation to rend one's garments over the cities of Judah, Jerusalem, and the Temple with the obligation to rend one's garments over one's parent's death. In mourning over others, one may cut one's garments with a utensil (loc. cit.8:2). For one's parents and in these situations, the tear must be made with one's hands (loc. cit.8:3).
Significantly, the Ra'avad objects to a complete equation between seeing these sites in destruction and one's parent's death, and therefore maintains that there is no obligation to rend one's garments with one's hands and reveal one's heart. The later halachic authorities, however, do not accept his ruling.
|
| 28. |
Whenever one is required to rend one's garments, one must stand (loc. cit. 8:1).
|
| 29. |
In mourning over others, one need not rend one's garments more than a handbreadth (loc. cit.8:2). For one's parents and in these situations, one must continue tearing until one's heart is revealed (loc. cit. 8:3, 9:3).
|
| 30. |
This refers to a usual pattern of stitching, which does not make it obvious that the garment had been rent. If one rends a garment using a less perfect method of sewing, it is permitted, as explained below.
The prohibition against mending one's garments in this manner applies in these instances and for one's parents. When mourning the passing of others, one may mend the garment afterwards (loc. cit. 9:1).
|
| 31. |
At present, rather than rend one's garments every time one comes to Jerusalem, it is customary to sell one's garments to another person, so that it would be forbidden to tear them (see loc. cit.8:7).
|
Megillah vChanukah - Chapter One
HILCHOT MEGILLAH VACHANUKAH
THE LAWS OF READING THE MEGILLAH AND OF CHANUKAH
They include two positive commandments that were ordained by the Rabbis which are not included among the 613 mitzvot of the Torah.
The explanation of these mitzvot is contained in the following chapters.
Halacha 1
It is a positive mitzvah ordained by the Rabbis to read the Megillah at the appointed time. It is well-known that this was ordained by the Prophets.
Everyone is obligated in this reading: men, women, converts, and freed slaves. Children should also be trained to read it. Even the priests should neglect their service in the Temple and come to hear the reading of the Megillah.
Similarly, Torah study should be neglected to hear the reading of the Megillah. Surely, this applies to the other mitzvot of the Torah: the observance of all of them is superseded by the reading of the Megillah. There is nothing that takes priority over the reading of the Megillah except the burial of a meit mitzvah - a corpse that has no one to take care of it. A person who encounters such a corpse should bury it and then read the Megillah.
Halacha 2
One can fulfill one's obligation by reading or by listening to another person's reading, provided one listens to a person who is obligated to hear the reading. For this reason, if the reader was a minor or mentally incompetent, one who hears his reading does not fulfill his obligation.
Halacha 3
It is a mitzvah to read the entire Megillah and to read it both at night and during the day. The entire night is an appropriate time for the night reading, and the entire day is appropriate for the day reading.
Before the reading at night, one should recite three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to read the Megillah.Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in previous days at this season.Blessed are You, God, our Lord, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.
During the day, one should not recite the final blessing.
In places where it is customary to recite a blessing after the reading, the following blessing should be recited:
Blessed are You, God, our Lord, King of the universe, who wages our battles and executes judgment on our behalf, who avenges the vengeance wrought against us, who exacts retribution from our enemies on our behalf, and who acquits justly all our mortal enemies. Blessed are You, God, the Almighty, who exacts payment on behalf of His nation Israel from all their oppressors, the God of salvation.
Halacha 4
What is the appropriate time for the Megillah to be read? The Sages ordained many different times for its reading, as implied by Esther 9:31: "To confirm these days of Purim in their appointed times." The following are the days on which the Megillah is read:
Every city, whether in Eretz Yisrael or in the diaspora, that was surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fifteenth of Adar. This applies even when a wall does not surround the city at present. Such a city is called a כרך .
Every city that was not surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fourteenth of Adar. This applies even when there is a wall surrounding the city at present. Such a city is called an עיר .
Halacha 5
In the capital of Shushan, the Megillah is read on the fifteenth of Adar although it was not surrounded by a wall at the time of Joshua bin Nun, because the miracle occurred within it and at that time, the Jews celebrated on that day, asEsther 9:18 states, "And they rested on the fifteenth."
Why was the matter made dependent on the time of Joshua bin Nun? To give honor to the cities of Eretz Yisrael that were in ruin at the time of the Purim miracle. Although they are in ruin at present, this would allow them to read the Megillah on the fifteenth as do the inhabitants of Shushan, since they were surrounded by a wall at the time of Joshua. Thus the commemoration of the miracle would include a remembrance of Eretz Yisrael.
Halacha 6
The Sages ordained that the inhabitants of the villages who gather in the synagogues only on Mondays and Thursdays could read the Megillah earlier, on the day when they gather in the synagogues.
What is implied? If the fourteenth of Adar falls on either Monday or Thursday, the Megillah is read on that day. If it falls on a day other than Monday or Thursday, we read on an earlier date, on the Monday or Thursday that is closest to the fourteenth of Adar.
Halacha 7
What is implied? If the fourteenth of Adar falls on Sunday, the Megillah is read on the previous Thursday, the eleventh of Adar. If the fourteenth falls on Tuesday, the Megillah is read earlier, on Monday, the thirteenth. If the fourteenth falls on Wednesday, the Megillah is read earlier, on Monday, the twelfth.
Whenever license is granted to read the Megillah before the fourteenth, it should not be read unless ten are present.
Halacha 8
In a village where the Jews do not gather together to read the Torah on Mondays and Thursdays, the Megillah should be read only on the fourteenth of Adar. When a city does not have ten people who have no other occupation but to attend the synagogue for communal purposes, it is considered to be a village, and the Megillah is read earlier, on the day when people gather in the synagogue.
If a city lacks ten adult men, the very difficulty leads to its solution, and they are considered to be like the inhabitants of a large city and read the Megillah only on the fourteenth.
Halacha 9
When does the above leniency - that it is possible to read the Megillah earlier, on the day people gather in the synagogue - apply? When Israel rules itself. In the present era, however, the Megillah is read only at its appropriate times, the fourteenth of Adar and the fifteenth. The inhabitants of villages and cities read on the fourteenth, and the inhabitants of walled cities read on the fifteenth.
Halacha 10
The following rules apply when an inhabitant of an unwalled city travels to a walled city, or an inhabitant of a walled city travels to an unwalled city:
If his intent was to return home for the day of the Megillah reading, but he was prevented from returning, he should read the Megillah on the day when it is read in his home. If his intent was not to return home until after the day of the Megillah reading, he should read the Megillah together with the people in the place where he is visiting.
The following rule applies to all those homes adjacent to a walled city which are seen together with it: If there are not more than two thousand cubits between them, they are considered to be part of the walled city, and their inhabitants should read the Megillah on the fifteenth.
Halacha 11
When a doubt exists and it is unknown whether a city had been surrounded by a wall at the time of Joshua bin Nun or whether it was surrounded afterwards, its inhabitants should read the Megillah on the day and the night of both the fourteenth and the fifteenth of Adar. They should recite the blessing only when reading on the fourteenth, since this is the time when the Megillah is read in most places in the world.
Halacha 12
When the Megillah was read in the first month of Adar and, afterwards, the court proclaimed a leap year, the Megillah should be read again in the second month of Adar at its appropriate time.
Halacha 13
The Megillah should not be read on the Sabbath. This is a decree, enacted so that one should not take it in one's hands and bring it to a person who knows how to read it, thus carrying it four cubits in the public domain. Everyone is obligated to read the Megillah, but everyone is not capable of reading it. Thus, there is the possibility for such an error to occur.
For this reason, if the appropriate time for the Megillah to be read falls on the Sabbath, we read it earlier, on the day prior to the Sabbath. We discuss the laws of Purim on that Sabbath to commemorate the fact that it is Purim.
Halacha 14
What is implied? When the fourteenth of Adar falls on the Sabbath, the inhabitants of the unwalled cities should read the Megillah earlier, on Friday. The inhabitants of the walled cities should read it at their appropriate time, on Sunday.
When the fifteenth falls on the Sabbath, the inhabitants of the walled cities read the Megillah earlier, on Friday the fourteenth. The inhabitants of the unwalled cities also read on that day, for this is the appropriate time for them to read. Thus in such an instance, everyone reads on the fourteenth.
Megillah vChanukah - Chapter Two
Halacha 1
When a person reads the Megillah in improper sequence, he does not fulfill his obligation. If a person was reading, forgot a verse and read the following verse, went back and read the verse he forgot, and then read a third verse, he does not fulfill his obligation, because he read a verse in improper sequence. What should he do instead? He should begin from the second verse, the verse he forgot, and continue reading the Megillah in its proper order.
Halacha 2
Should one encounter a congregation that has already read half of the Megillah, one should not say, "I will read the latter half together with this congregation, and then go back and read the first half," for this is reading in improper sequence. Instead, one should read the entire Megillah from beginning to end in order.
When a person reads a portion and pauses and then goes back and continues reading, since he read in order, he fulfills his obligation, even though the entire Megillah could have been read while he had paused.
Halacha 3
A person who reads the Megillah by heart does not fulfill his obligation. A person who speaks a language other than Hebrew and hears the Megillah read in Hebrew written in the holy script fulfills his obligation, although he does not understand what is being read. Similarly, if the Megillah was written in Greek, a person who hears it, even one who speaks Hebrew, fulfills his obligation although he does not understand what is being read.
Halacha 4
If, however, it was written in Aramaic or in another language of gentile origin, one who listens to this reading fulfills his obligation only when he understands that language and only when the Megillah is written in that language.
In contrast, if the Megillah was written in Hebrew and one read in Aramaic for a person who understood that tongue, one does not fulfill one's obligation, for one is reading by heart. And since the reader cannot fulfill his obligation, the person hearing it read by him also cannot.
Halacha 5
A person who was reading the Megillah without the desired intent does not fulfill his obligation. What is implied? That he was writing a Megillah, explaining it, or checking it: If he had the intent to fulfill his obligation with this reading, his obligation is fulfilled. If he did not have this intent, he did not fulfill his obligation. Should one read while dozing off, he fulfills his obligation, since he is not sound asleep.
Halacha 6
When does the statement that a person can fulfill his obligation by reading when writing a Megillah apply? When he intends to fulfill his obligation to read it by reading from the scroll which he is copying. If, however, he intends to fulfill his obligation by reading the scroll that he is writing at present, he does not fulfill his obligation, for one can fulfill one's obligation only by reading from a scroll that was completely written at the time of the reading.
Halacha 7
A person who errs while reading the Megillah and reads in an inexact manner fulfills his obligation, for we are not required to read in a precise manner.
A person fulfills his obligation whether he reads it standing or sitting. This applies even when reading for a congregation. Nevertheless, at the outset, out of respect for the congregation, one should not read for the congregation while sitting.
If two, and even if ten, people read the Megillah in unison, both the readers and those who listen to the readers fulfill their obligation. An adult and a child can read the Megillah together, even for the community.
Halacha 8
We should not read the Megillah for a congregation from a scroll that contains the other Sacred Writings. Should one read for the congregation from such a scroll, no one fulfills their obligation, unless the portions of parchment on which it is written are larger or smaller than those of the remainder for the scroll, so that it will be distinct.
An individual reading for himself, by contrast, may read from such a scroll even though the portion containing the Megillah is not larger or smaller than the remainder of the scroll, and thus fulfill his obligation.
Halacha 9
A Megillah may be written only with ink on g'vil or on k'laf, like a Torah scroll. If it was written with gall-nut juice or vitriol it is acceptable, but if it was written with other tints it is not acceptable.
It must be written on ruled parchment like a Torah scroll. The parchment need not, however, be processed with the intent that it be used for the mitzvah. If it was written on paper or on an animal hide that was not processed or if it was written by a gentile or by a non-believer, it is not acceptable.
Halacha 10
The following rules apply when the letters of a Megillah are rubbed out or torn: If a trace of the letters is discernible, the scroll is acceptable, even if most of the letters have been rubbed out. If no trace of the letters is discernible, the scroll is acceptable if the majority of its letters are intact. If not, it is not acceptable.
If the scribe left out certain letters or verses and the reader reads them by heart, he fulfills his obligation.
Halacha 11
A Megillah must be sewn together - i.e., all the parchments on which it is written must be joined as a single scroll. It should be sewn only with animal sinews, as a Torah scroll is. If it is sewn with other thread, it is unacceptable.
It is not necessary, however, to sew the entire length of the parchment with animal sinews, as a Torah scroll is sewn. As long as one sews three stitches at one end of the parchment, three stitches in the middle, and three stitches at the other end, it is acceptable. This leniency is taken, because the Megillah is referred to as an "epistle" Esther 9:29.
Halacha 12
The reader should read the names of Haman's ten sons and the word which follows, asseret Esther 9:7-10, in one breath, to show the entire people that they were all hung and slain together.
It is a universally accepted Jewish custom that as the reader of the Megillah reads, he spreads the text out as an epistle (to show the miracle). When he concludes, he goes back, rolls up the entire text, and recites the concluding blessing.
Halacha 13
On these two days, the fourteenth and the fifteenth of Adar, it is forbidden to eulogize and to fast. This prohibition applies to all people in all places, to the inhabitants of the walled cities who celebrate only the fifteenth and to the inhabitants of the unwalled cities who celebrate only the fourteenth.
In a leap year, it is forbidden to eulogize and to fast on these two dates in the first Adar as well as in the second Adar. When the inhabitants of the villages read the Megillah earlier, on the Monday or Thursday before Purim, they are permitted to eulogize and to fast on the day they read the Megillah, and are forbidden to eulogize and to fast on these two dates, even though they do not read the Megillah on them.
Halacha 14
It is a mitzvah for the inhabitants of the villages and unwalled cities to consider the fourteenth of Adar - and for the inhabitants of the walled cities to consider the fifteenth of Adar - as a day of happiness and festivity, when portions of food are sent to one's friends and presents are given to the poor.
It is permitted to work on these days. It is not, however, proper to do so. Our Sages declared, "Whoever works on Purim will never see a sign of blessing."
Should the inhabitants of the villages read the Megillah earlier, on a Monday or a Thursday, and give monetary gifts to the poor on the day on which they read, they fulfill their obligation. The rejoicing and festivities of the Purim holiday, by contrast, should be held only on the day of the fourteenth. If they are held earlier, the participants do not fulfill their obligation. A person who conducts the Purim feast at night does not fulfill his obligation.
Halacha 15
What is the nature of our obligation for this feast? A person should eat meat and prepare as attractive a feast as his means permit. He should drink wine until he becomes intoxicated and falls asleep in a stupor.
Similarly, a person is obligated to send two portions of meat, two other cooked dishes, or two other foods to a friend, as implied by Esther 9:22, "sending portions of food one to another" - i.e., two portions to one friend. Whoever sends portions to many friends is praiseworthy. If one does not have the means to send presents of food to a friend, one should exchange one's meal with him, each one sending the other what they had prepared for the Purim feast and in this way fulfill the mitzvah of sending presents of food to one's friends.
Halacha 16
One is obligated to distribute charity to the poor on the day of Purim. At the very least, to give each of two poor people one present, be it money, cooked dishes, or other foods, as implied by Esther 9:22 "gifts to the poor" - i.e., two gifts to two poor people.
We should not be discriminating in selecting the recipients of these Purim gifts. Instead, one should give to whomever stretches out his hand. Money given to be distributed on Purim should not be used for other charitable purposes.
Halacha 17
It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.
One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency "to revive the spirit of the lowly and to revive those with broken hearts."
Halacha 18
All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the five books of the Torah and the halachot of the Oral Law, which will never be nullified.
Although all memories of the difficulties endured by our people will be nullified, as Isaiah 65:16 states: "For the former difficulties will be forgotten and for they will be hidden from My eye," the celebration of the days of Purim will not be nullified, as Esther 9:28 states: "And these days of Purim will not pass from among the Jews, nor will their remembrance cease from their seed."
---------------------
Hayom Yom:
• English Text | Video Class
• Monday, Shevat 15, 5776 · 25 January 2016
"Today's Day"
Thursday Sh'vat 15 5703
Tachanun is not said.
Torah lessons: Chumash: B'shalach, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: Yet his so-called (p. 87)...losing their entity. (p. 89).
When the second part of Torah Or was about to be printed, Chassidim knew that the Tzemach Tzedek had written glosses and commentaries on the maamarim. They pleaded with him to publish these with the maamarim, but he refused. He then dreamt that his grandfather, the Alter Rebbe, visited him and asked him to publish them, but he revealed this to no one. Only after three of his sons had the same dream and reported this to him did he agree to have his glosses and commentary printed with the second part of Torah Or, which they now entitled "Likutei Torah."1
FOOTNOTES
1. See Sh'vat 3.
Hayom Yom:
• English Text | Video Class
• Monday, Shevat 15, 5776 · 25 January 2016
"Today's Day"
Thursday Sh'vat 15 5703
Tachanun is not said.
Torah lessons: Chumash: B'shalach, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: Yet his so-called (p. 87)...losing their entity. (p. 89).
When the second part of Torah Or was about to be printed, Chassidim knew that the Tzemach Tzedek had written glosses and commentaries on the maamarim. They pleaded with him to publish these with the maamarim, but he refused. He then dreamt that his grandfather, the Alter Rebbe, visited him and asked him to publish them, but he revealed this to no one. Only after three of his sons had the same dream and reported this to him did he agree to have his glosses and commentary printed with the second part of Torah Or, which they now entitled "Likutei Torah."1
FOOTNOTES
1. See Sh'vat 3.
---------------------• Daily Thought:
A Woman’s Way
A woman’s influence is very different from a man’s. A man needs to conquer, to vanquish an opponent. Therefore, his victory is often superficial—he may get the other guy to nod his head, but not his heart.
A woman is able to reach inside a man, so he may not even recognize her influence. He feels as though this was his idea all along.
From where does this talent come? Paradoxically, from the woman’s union with a man. So too, from the man’s union with a woman, he too can learn to fix the world through nurture.
---------------------
No comments:
Post a Comment