Today in Jewish History:
• Moses Completes the Torah (1273 BCE)
Moses completed the book of Deuteronomy, concluding his review of the Torah which he began several weeks earlier, on the 1st of Shevat. He then wrote down the completed Five Books of Moses, word for word, as dictated to him by G-d. This scroll of the Torah was put into the Holy Ark, next to the Tablets of Testimony.
Links:
Moses' Passing
Giving of the Torah
• First Print of Torah with Onkelos & Rashi (1482)
The first edition of the Five Books of Moses (Torah) with the Targum Onkelos (Aramaic translation of the Torah) and the commentary of the famed commentator Rabbi Shlomo Yitzchaki, known as Rashi, was published on this date in 1482. It was published in Bologna, Italy by Joseph b. Abraham Caravita, who set up a printing-press in his own home.
Links:
Onkelos
Rashi
Daily Quote:
How manifold are Your works, O G-d; You have made them all with wisdom[Psalms 104:24]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayikra, 4th Portion Leviticus 3:1-3:17 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 3
1If his sacrifice is a peace offering, if he brings it from cattle, whether male or female, unblemished he shall bring it before the Lord. אוְאִם־זֶ֥בַח שְׁלָמִ֖ים קָרְבָּנ֑וֹ אִ֤ם מִן־הַבָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה תָּמִ֥ים יַקְרִיבֶ֖נּוּ לִפְנֵ֥י יְהֹוָֽה:
peace-offering: Heb. שְׁלָמִים. [So named] because they instill peace (שָׁלוֹם) in the world. Another explanation: [They are called שְׁלָמִים because they bring about harmony (שָׁלוֹם) , [since some portions of the sacrifice go] to the altar, to the Kohanim, and to the owner [of the sacrifice]. — [Torath Kohanim 3:156] שלמים: שמטילים שלום בעולם. דבר אחר שלמים שיש בהם שלום למזבח ולכהנים ולבעלים:
2And he shall lean his hand [forcefully] upon the head of his sacrifice and slaughter it at the entrance of the Tent of Meeting. And Aaron's descendants, the kohanim, shall dash the blood upon the altar, around. בוְסָמַ֤ךְ יָדוֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔וֹ וּשְׁחָט֕וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְזָֽרְק֡וּ בְּנֵי֩ אַֽהֲרֹ֨ן הַכֹּֽהֲנִ֧ים אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
3And from the peace offering, he shall bring a fire offering to the Lord [comprised of]: the fat covering the innards and all the fat that is on the innards, גוְהִקְרִיב֙ מִזֶּ֣בַח הַשְּׁלָמִ֔ים אִשֶּׁ֖ה לַֽיהֹוָ֑ה אֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
and all the fat: [This expression] comes to include the fat that is on the maw [the lowest stomach and all the more so, the fat upon the intestines]: These are the words of Rabbi Ishmael. Rabbi Akiva, however, says: [It comes to include only] the fat upon the intestines. — [Torath Kohanim 3:168, Chul. 49] ואת כל החלב וגו': להביא חלב שעל הקבה, דברי רבי ישמעאל. רבי עקיבא אומר להביא חלב שעל הדקין:
4and the two kidneys [along] with the fat that is upon them which is over the flanks. And he shall remove the diaphragm with the liver, along with the kidneys. דוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָי֖וֹת יְסִירֶֽנָּה:
the flanks: Heb. הַכְּסָלִים, flancs in Old French. For, in the case of a live animal, the fat that is on the kidneys, is situated at the height of the flanks, and they [the flanks] are situated below. This is the fat beneath the loins, which is called lonbels in Old French, the white fat visible above, upon the height of the flanks, while on the lower part of the flanks, [this fat is not visible, because] the flesh covers it. — [Chul. 93a, and Rashi there] הכסלים: פלנק"ש בלע"ז [חלק פנימי של הירך]. שהחלב שעל הכליות, כשהבהמה חיה, הוא בגובה הכסלים והם מלמטה, וזהו החלב שתחת המתנים, שקורין בלע"ז לונביל"ש [חלק הבטן שבאזור הכליות] לובן הנראה למעלה בגובה הכסלים, ובתחתיתו הבשר חופהו:
the diaphragm: This is the dividing wall [separating the thoracic cavity (breathing organs) from the abdominal cavity (organs of digestion)], which is called ebres in Old French. In the Aramaic language it is called דְּכַבְדָא חַצְרָא, the yard of the liver. היתרת: הוא דופן המסך, שקורין איברי"ש [סרעפת] ובלשון ארמי חצרא דכבדא:
with the liver: Along with the diaphragm [which covers the liver], he must take a small amount of the liver. [The fact that some of the liver must be taken is illustrated] in another verse, where [regarding the same matter], Scripture says (Lev. 9:10), וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד, “and the diaphragm from the liver”. — [Torath Kohanim 3:172] על הכבד: שיטול מן הכבד עמה מעט. ובמקום אחר הוא אומר (ויק' ט י) ואת היותרת מן הכבד:
the liver along with the kidneys: עַל הַכָּבֵד עַל הַכְּלָיוּת. In addition to the liver and in addition to the kidneys, he shall remove this. על הכבד על הכליות: לבד מן הכבד ולבד מן הכליות יסירנה לזו:
5And Aaron's descendants shall cause it to [go up in] smoke on the altar, apart from the burnt offering, which is on top of the wood that is on the fire; [it is] a fire offering [with] a pleasing fragrance to the Lord. הוְהִקְטִ֨ירוּ אֹת֤וֹ בְנֵי־אַֽהֲרֹן֙ הַמִּזְבֵּ֔חָה עַל־הָ֣עֹלָ֔ה אֲשֶׁ֥ר עַל־הָֽעֵצִ֖ים אֲשֶׁ֣ר עַל־הָאֵ֑שׁ אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
In addition to the burnt offering: Heb. עַל הָעֹלָה, in addition to the burnt-offering. [From here,] we learn that the daily burnt-offering precedes any other sacrifice upon the woodpile [of the altar]. על העלה: מלבד העולה. למדנו שתקדים עולת תמיד לכל קרבן על המערכה:
6And if his sacrifice for a peace offering to the Lord is from the flock, whether male or female, unblemished he shall bring it. ווְאִם־מִן־הַצֹּ֧אן קָרְבָּנ֛וֹ לְזֶ֥בַח שְׁלָמִ֖ים לַֽיהֹוָ֑ה זָכָר֙ א֣וֹ נְקֵבָ֔ה תָּמִ֖ים יַקְרִיבֶֽנּוּ:
7If he brings a sheep as his sacrifice, then he shall bring it before the Lord. זאִם־כֶּ֥שֶׂב הֽוּא־מַקְרִ֖יב אֶת־קָרְבָּנ֑וֹ וְהִקְרִ֥יב אֹת֖וֹ לִפְנֵ֥י יְהֹוָֽה:
If [he brings] a sheep: Since among the sacrificial portions of the sheep there is something that is not among the sacrificial portions of the goat, namely that the tail of a sheep is offered up [on the altar], these two [namely sheep and goats] were divided into two sections. — [Torath Kohanim 3:185] אם כשב: לפי שיש באימורי הכשב מה שאין באימורי העז, שהכשב אליתו קריבה, לכך נחלקו לשתי פרשיות:
8And he shall lean his hand [forcefully] upon the head of his sacrifice, and slaughter it before the Tent of Meeting. And Aaron's descendants shall dash its blood upon the altar, around. חוְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָֽרְק֠וּ בְּנֵ֨י אַֽהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
And [Aaron’s descendants] shall dash [its blood]: Two applications [of blood were required], which were [counted as] four (see Rashi above,Lev. 1:5). The Kohen must dash [the blood] by means of a vessel. He does not apply [the blood] with his finger except [in the case of] a sin-offering. — [Zev. 53b] וזרקו: שתי מתנות שהן ארבע, ועל ידי הכלי הוא זורק, ואינו נותן באצבע אלא חטאת:
9And from the peace offering, he shall bring a fire offering to the Lord [comprised of] its choicest part the complete tail, which he shall remove opposite the kidneys, and the fat covering the innards and all the fat which is on the innards, טוְהִקְרִ֨יב מִזֶּ֣בַח הַשְּׁלָמִים֘ אִשֶּׁ֣ה לַֽיהֹוָה֒ חֶלְבּוֹ֙ הָֽאַלְיָ֣ה תְמִימָ֔ה לְעֻמַּ֥ת הֶֽעָצֶ֖ה יְסִירֶ֑נָּה וְאֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
the choicest part: Heb. חֶלְבּוֹ.[Usually, its fat. Here it means] its choicest part. And what is this? The complete tail. חלבו: המובחר שבו. ומהו זה, האליה תמימה:
opposite the kidneys: Heb. הֶעָצֶה, above the kidneys, which give counsel (הַיּוֹעֲצוּת). לעמת העצה: למעלה מן הכליות היועצות:
10and the two kidneys [along] with the fat that is upon them, which is over the flanks. And he shall remove the diaphragm with the liver, along with the kidneys. יוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה:
11And the kohen shall cause it to [go up in] smoke on the altar, as food for the fire, to the Lord. יאוְהִקְטִיר֥וֹ הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֥חֶם אִשֶּׁ֖ה לַֽיהֹוָֽה:
as food for the fire, to the Lord: Food for the fire, in the Name of the most High [God]. לחם אשה לה': לחמו של אש לשם גבוה:
food: Heb. לֶחֶם, an expression meaning food [in general, not only bread]. Similarly, we find in the verse, “Let us destroy his food (בְּלַחְמוֹ) with wood” (Jer. 11:19); and, “made a great feast (לְחֵם)” (Dan. 5:1), and, “On joyous occasions, a feast (לֶחֶם) is made” (Eccl. 10:19). לחם: לשון מאכל, וכן (ירמיהו יא יט) נשחיתה עץ בלחמו, עבד לחם רב (דניאל ה א), לשחוק עושים לחם (קהלת י יט):
12And if his sacrifice is a goat, he shall bring it before the Lord, יבוְאִם־עֵ֖ז קָרְבָּנ֑וֹ וְהִקְרִיב֖וֹ לִפְנֵ֥י יְהֹוָֽה:
13and he shall lean his hand [forcefully] upon its head and slaughter it before the Tent of Meeting, and Aaron's descendants shall dash its blood upon the altar, around. יגוְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹאשׁ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָֽרְק֠וּ בְּנֵ֨י אַֽהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
14And from it, he shall bring his offering a fire offering to the Lord [comprised of] the fat covering the innards, and all the fat which is on the innards, ידוְהִקְרִ֤יב מִמֶּ֨נּוּ֙ קָרְבָּנ֔וֹ אִשֶּׁ֖ה לַֽיהֹוָ֑ה אֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
15and the two kidneys with the fat that is upon them, which is over the flanks. And he shall remove the diaphragm with the liver; along with the kidneys he shall remove it. טווְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה:
16And the kohen shall cause it to [go up in] smoke on the altar, consumed as a fire offering, [with] a pleasing fragrance. All [sacrificial] fat belongs to the Lord. טזוְהִקְטִירָ֥ם הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֤חֶם אִשֶּׁה֙ לְרֵ֣יחַ נִיחֹ֔חַ כָּל־חֵ֖לֶב לַֽיהֹוָֽה:
17[This is] an eternal statute for all your generations, in all your dwelling places: You shall not eat any fat or any blood. יזחֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶ֑ם כָּל־חֵ֥לֶב וְכָל־דָּ֖ם לֹ֥א תֹאכֵֽלוּ:
[This is] an eternal statute: This entire verse is explained very clearly in Torath Kohanim (3:189). חקת עולם: יפה מפורש בתורת כהנים כל הפסוק הזה:
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Daily Tehillim: Chapters 35 - 38
• Hebrew text
• English text• Chapter 35
• Hebrew text
• English text• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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Tanya: Likutei Amarim, end of Chapter 35
• Lessons in Tanya• English Text
Tanya: Likutei Amarim, end of Chapter 35
• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Wednesday, Adar II 6, 5776 · March 16, 2016
• Likutei Amarim, end of Chapter 35
• והנה ביאור משל זה שהמשיל אור השכינה לאור הנר
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Adar II 6, 5776 · March 16, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 111
Redeeming Sanctified Property ("Cherem")
"No cherem...shall be redeemed"—Leviticus 27:28.
It id forbidden to redeem an object that is sanctified as cherem, exchanging it for its monetary value. Rather, the cherem itself must be given to the priest.
Full text of this Mitzvah »
Planting a Mixture of Seeds
"You shall not sow your field with mingled seeds"—Leviticus 19:19.
It is forbidden – in the Land of Israel – to plant together a mixture of different types of seeds.
Included in this precept is the universal prohibition against grafting together different species.
Full text of this Mitzvah »
The meaning of this analogy comparing the light of the Shechinah to the light of a candle, “is clear... to every intelligent person,” as the Alter Rebbe will conclude shortly, after a closer examination of its details. Just as it is true of the candle’s flame
שאינו מאיר ונאחז בפתילה בלי שמן
that it does not shed light nor is it retained by the wick, without oil,
By nature, fire strains upward; it will not remain below unless restrained by a wick or wood, for example. But a wick alone is rapidly consumed, and the fire vanishes quickly. Moreover, the burning wick produces a dim and smoky light, for it consists of material insufficiently refined to be completely absorbed by the flame. Oil, on the other hand, is completely transformed into the flame and absorbed by it; burning steadily, it produced a pure and clear light.
This is what is meant by the Alter Rebbe’s statement that without oil “the flame of the candle (a) does not shed light, (b) nor is it retained by the wick.”
Returning now to the point of the analogy:
וכך אין השכינה שורה על גוף האדם שנמשל לפתילה, אלא על ידי מעשים טובים דווקא
similarly, the Shechinah does not rest upon man’s body, which is compared to a wick, except through man’s performing good deeds.
The body can only act as a wick, not as oil. It is a coarse physical being which will not be absorbed within the light of theShechinah, but will always remain separate from it. The good deeds that man performs provide the oil.
-ולא די לו בנשמתו, שהיא חלק אלוה ממעל, להיות היא כשמן לפתילה
It is evident from the Zohar, however, that one’s soul, although a part of G‑d above, is insufficient to serve as oil for the wick.
A question is implied here. Why should the soul, itself divine, and thus certainly suited to being absorbed within the light of the Shechinah, require anything external (such as good deeds) to serve as oil for that light? Surely the soul itself should constitute the oil!
מבואר ומובן לכל משכיל
But the reason for this — the Alter Rebbe now concludes the sentence begun earlier with the words “The meaning of this analogy” — is clear and understandable to every intelligent person.
The Alter Rebbe will now proceed to explain why good deeds can serve as oil for the light of the Shechinah, whereas the divine soul cannot. The explanation in brief:
Man’s soul is not, after all, completely nullified before G‑d and one with Him to the extent that it is capable of becoming absorbed within the G‑dly light. This is true even of the soul of the tzaddik, who serves G‑d with the loftiest forms of love and fear. Indeed, it is the soul’s very love of G‑d that emphasizes its separateness; for love entails two separate entities, the lover and the beloved. Similarly with fear: there is one who fears, and another who is feared.
Only “good deeds” — mitzvot, which (as the Alter Rebbe will explain further on) are completely one with G‑d — can therefore serve as the oil which is absorbed within the flame of the light of the Shechinah that is kindled over man.
In the Alter Rebbe’s words:
כי הנה, נשמת האדם, אפילו הוא צדיק גמור, עובד ה׳ ביראה ואהבה בתענוגים
For the soul of man, even if he be a perfect tzaddik who serves G‑d with fear and “love of delights” i.e., his love consists of delighting in the experience of G‑dliness — a most lofty form of love,
אף על פי כן אינה בטילה במציאות לגמרי ליבטל וליכלל באור ה׳ ממש, להיות לאחדים ומיוחדים ביחוד גמור
is nevertheless not utterly nullified out of existence, so that it might be dissolved into, and absorbed within G‑d’s light, to be merged with it in perfect unity.
רק הוא דבר בפני עצמו, ירא ה׳ ואוהבו
It is, rather, a separate entity, which fears G‑d and loves Him. Since it is not absorbed within G‑dliness as oil is absorbed within a flame, the soul cannot serve as oil for the light of the Shechinah.
מה שאין כן המצות ומעשים טובים, שהן רצונו ית׳
Not so with mitzvot and good deeds, which are G‑d’s Will — each commandment representing G‑d’s desire that a particular act be performed.
ורצונו יתברך הוא מקור החיים לכל העולמות והברואים
Now, G‑d’s Will is the source of life for all the worlds and the creatures — they live only because G‑d so desired.
שיורד אליהם על ידי צמצומים רבים והסתר פנים של רצון העליון ברוך הוא, וירידת המדרגות
The difference between the Divine Will expressed in mitzvot and that same Will as expressed in creation lies in the latter’sdescending to them by means of many contractions (tzimtzumim), and by concealment of the “Countenance” i.e., the internal aspect of the Supernal Will, with only the external, superficial, aspect of G‑d’s Will expressing itself in creation, and through a descent from level to level.
עד שיוכלו להתהוות ולהבראות יש מאין ודבר נפרד בפני עצמו, ולא יבטלו במציאות, כנ״ל
All these steps were necessary so that it would be possible for [the worlds and creatures] to come into being and to be created ex nihilo as separate entities, without becoming nullified out of existence, as mentioned above.1 Without the previously enumerated forms of concealment of G‑dliness, all created beings would be so completely nullified before the Divine Will that created them, that they would have no independent identity. Thus the Divine Will expressed in creation can come about only through its seeming contraction, occultation and descent.
מה שאין כן המצות, שהן פנימית רצונו יתברך, ואין שם הסתר פנים כלל
The mitzvot, on the other hand, are the internal aspect of the Divine Will. There the “Countenance” is not hidden at all, for, on the contrary, mitzvot are the underlying purpose (the “inner aspect of will”) of creation in its entirety.
To illustrate by way of example:
One engages in business so that he will realize a profit, and thereby support his family. In all, he wants the business to prosper, wants the profits, and wants to provide for his family. Yet his true, inner will lies only in supporting his family. His desire for profit is merely incidental, “external” to this will, and his desire for business even more so.
So, too, with the Divine Will as expressed in creation and as expressed in the mitzvot. The desire for creation is an external will. It is generated by the inner (i.e., ultimate) desire that Jews observe the mitzvot — obviously an impossibility without a created world.
אין החיות שבהם דבר נפרד בפני עצמו כלל
Because the mitzvot represent G‑d’s true, inner Will, and because in them there is no concealment of this Will (unlike the case in creation), therefore the [G‑dly] life-force within them is by no means a separate entity,
אלא הוא מיוחד ונכלל ברצונו יתברך, והיו לאחדים ממש ביחוד גמור
but is united with and contained within G‑d’s Will, and they (the mitzvot) are truly joined in perfect unitywith G‑d’s Will.
It is thus clear why (in the above-mentioned metaphor) the mitzvot can serve as oil for the light of the Shechinah: for they are truly absorbed within and transformed into the light of the Divine Will just as oil is absorbed within a flame. (The Alter Rebbe will arrive at this conclusion, after a preliminary discussion on what the Zohar means when it says that the light of theShechinah “rests” on man. This exposition now follows:)
והנה ענין השראת השכינה
The “resting” of the Shechinah means i.e., when we single out a specific object from a world filled with theShechinah, by saying that the Divine Presence “rests” upon that object, its uniqueness lies in
הוא גילוי אלקותו יתברך ואור אין סוף ברוך הוא באיזה דבר
the revelation of G‑dliness and the Ein Sof-light in that particular object.
והיינו לומר, שאותו דבר נכלל באור ה׳, ובטל לו במציאות לגמרי
This means to say that this object is comprised within G‑d’s light and is nullified out of existence toward Him (i.e., it has no separate identity);
שאז הוא ששורה ומתגלה בו ה׳ אחד
for [only] then can the One G‑d rest upon it (upon that object) and reveal Himself in it.
אבל כל מה שלא בטל אליו במציאות לגמרי, אין אור ה׳ שורה ומתגלה בו
But anything not completely nullified out of existence toward [the G‑dly light] cannot have G‑d’s light rest and reveal itself within it.
ואף צדיק גמור שמתדבק בו באהבה רבה, הרי לית מחשבה תפיסא ביה כלל באמת
Even a perfect tzaddik, who cleaves to Him with “abundant love” — a most lofty level of love and attachment to G‑d; yet even in the case of such a tzaddik “no thought can truly grasp Him at all.”
כי אמיתת ה׳ אלקים אמת הוא יחודו ואחדותו, שהוא לבדו הוא, ואפס בלעדו ממש
For the true implication of the phrase “G‑d is the true L‑rd,” is His Unity and Oneness, that He alone exists and there is absolutely nothing besides Him.
As explained in ch. 20, the statement “G‑d is one” means (not only that He is the sole G‑d, but also) that He is the only being that truly exists. All else is totally nullified before Him.
ואם כן, זה האוהב, שהוא יש ולא אפס, לית מחשבה דיליה תפיסא ביה כלל
If so, this person i.e., the above-mentioned tzaddik who loves [G‑d] and who is a [separate] “being” in his own self-perception (as is evident from the very fact that he loves G‑d), rather than a “nonentity”, no thought of his can grasp Him at all.
ואין אור ה׳ שורה ומתגלה בו, אלא על ידי קיום המצות שהן רצונו וחכמתו יתברך ממש, בלי שום הסתר פנים
Even the tzaddik cannot grasp G‑d and thereby become one with Him through the faculties of his own soul; therefore G‑d’s light does not abide or manifest itself in him except through the fulfillment of the mitzvot, which constitute His actual Will and Wisdom, without any “concealment of Countenance.”* Since the inner aspect of the Divine Will stands revealed only in the mitzvot, it is only by means of them that the light of the Shechinah rests upon man; not through spiritual devotion alone.
הגהה
וכאשר שמעתי ממורי עליו השלום, פירוש וטעם למה שכתוב בעץ חיים שאור אין סוף אינו מתייחד אפילו בעולם האצילות, אלא על ידי התלבשותו תחלה בספירת חכמה
*NOTE
Concerning his aforementioned statement that the Ein Sof-light reveals itself only within that which is totally nullified before G‑d and absorbed within Him, the Alter Rebbe notes:
This accords with what I heard from my teacher (the Maggid of Mezritch), peace upon him, on the meaning of and the reason behind the statement of the Etz Chayim that the Ein Sof-light does not unite itself even with the World ofAtzilut (Emanation) except by first vesting itself in the attribute of Chochmah (Wisdom).
The Maggid (a) explained the meaning of the Ein Sof’s vesting itself in Chochmah; (b) provided the reason that it does not unite with Atzilut except by way of Chochmah.
והיינו משום שאין סוף ברוך הוא, הוא אחד האמת, שהוא לבדו הוא, ואין זולתו, וזו היא מדרגת החכמה וכו׳
This is because the Ein Sof is “the true One”; which means that He alone exists, and there is naught besides Him; and this, in fact, is the level of Chochmah.
The attribute of Chochmah represents the perception of G‑dliness as the sole existing being. This, then, is the meaning of the Ein Sof’s “clothing” itself in the attribute of Chochmah: The revelation of Ein Sof as “One alone, with naught besides Him.” And for this reason the Ein Sof does not unite with any world or level except by way of Chochmah; for, as stated above, G‑d abides (“may be united with”) only where there is no sense of self or separation from Him, only in that which is pervaded with the spirit of “He alone... and naught besides him”; and this spirit constitutes the attribute of Chochmah, as stated.
(This note expresses a profound chassidic concept; after further study of the Tanya, we will understand it more clearly.)
END OF NOTE
The Alter Rebbe now returns to our subject of the light of the Shechinah which rests upon man only through the mitzvot(which alone can serve as oil for this light). He points out that the effect of this light upon the person performing a mitzvah,varies from one category of mitzvot to another.
Those mitzvot performed in one’s thought and speech, cause the light of the Shechinah to rest upon the divine soul alone. Drawing this light upon the body and upon the animal soul requires the performance of mitzvot which involve action, where one harnesses the power of the animal, life-giving soul.2 In the Alter Rebbe’s words:
והנה, כשהאדם עוסק בתורה, אזי נשמתו שהיא נפשו האלהית, עם שני לבושיה הפנימים לבדם, שהם כח הדבור ומחשבה
When a person studies Torah, using his powers of thought and speech, his Neshamah, his divine soul with its two inner “garments” only, viz., the faculties of speech and thought*—
Thought is obviously an internal “garment”, as it is connected to the soul itself. This is why thought functions ceaselessly; it is closely bound to the soul, and the soul’s presence is constant. Speech too is internal, when compared with action, which acts upon objects outside the soul.
נכללות באור ה׳ אין סוף ברוך הוא, ומיוחדות בו ביחוד גמור
are absorbed within the light of G‑d the Ein Sof, blessed be He, and are merged within it in perfect unity.
והיא השראת השכינה על נפשו האלקית, כמאמר רז״ל שאפילו אחד שיושב ועוסק בתורה שכינה עמו
This constitutes the “resting of the Shechinah” on his divine soul; as our Sages have said:3 “When even one person applies himself diligently to Torah study, the Shechinah is with him,” meaning, in this case, that theShechinah rests upon his divine soul, and upon its faculties of thought and speech which are engaged in the mental and oral study of the Torah.
אך כדי להמשיך אור והארת השכינה גם על גופו ונפשו הבהמית, שהיא החיונית המלובשת בגופו ממש
However, in order to draw the light and radiation of the Shechinah upon his body and animal soul as well, i.e., upon the vitalizing soul actually clothed in the body and providing for it a corporeal life-force,
צריך לקיים מצות מעשיות הנעשות על ידי הגוף ממש
one must fulfill the practical mitzvot (i.e., commandments involving the faculty of action), which are performed with the body itself.
שאז כח הגוף ממש שבעשיה זו נכלל באור ה׳ ורצונו, ומיוחד בו ביחוד גמור
In this way the actual power of the body engaged in this act e.g., when one dons Tefillin, it is the physical strength in his arm that impels the motions that constitute the fulfillment of the mitzvah; and therefore this bodily power is absorbed in the Divine light and Will, and merges with it in perfect unity.
והוא לבוש השלישי של נפש האלקית
This (power of the body) constitutes the third garment of the divine soul. As mentioned in ch.4, the divine soul expresses itself in the faculty of action through performing the mitzvot.
ואזי גם כח נפש החיונית שבגופו ממש, שמקליפת נוגה
When the faculty of action is absorbed within the Divine Will then in addition the power of the vitalizing soul actually clothed within the body, the power of that soul derived from kelipat nogah,
נתהפך מרע לטוב, ונכלל ממש בקדושה כנפש האלקית ממש
is transformed from evil to good, and is actually absorbed into holiness exactly like the divine soul.
מאחר שהוא הוא הפועל ועושה מעשה המצוה
For it is the [power of the animal soul] that implements and performs the act that constitutes the mitzvah.
True, the divine soul is the force motivating one’s observance of a mitzvah, yet the divine soul cannot directly activate the body to perform a physical action; to don the Tefillin, for example. It can accomplish this only through the agency of the animal soul, which serves as a medium between the divine soul and the body. In the Alter Rebbe’s words:
שבלעדו לא היתה נפש האלקית פועלת בגוף כלל, כי היא רוחניית והגוף גשמי וחומרי
For without this power of the animal soul the divine soul would not affect the body at all, since it is spiritual and the body physical and corporeal, so that body and divine soul are antithetical, as are the spiritual and material dimensions generally.
והממוצע ביניהם היא נפש החיונית הבהמית, המלובשת בדם האדם שבלבו וכל הגוף
The intermediary between them is the vitalizing animal soul clothed in man’s blood, which is in his heart and throughout his body.
For the nature of the animal soul is such that the coarsest, most material-like level of its spiritual substance is capable of clothing itself within the blood.
Since the animal soul is the divine soul’s medium of affecting the body, its active power is also absorbed into holiness when one performs a mitzvah.
ואף שמהותה ועצמותה של נפש הבהמית שבלבו, שהן מדותיה הרעות, עדיין לא נכללו בקדושה
Although the substance and essence of the animal soul, in his heart, i.e., its evil middot (its evil emotional character), have still not been absorbed into holiness,
As explained in ch. 12, only in the case of tzaddikim are the evil middot themselves transformed into holiness. In others, only the animal soul’s garments — its faculties of expression by means of which a mitzvah is accomplished — are absorbed into holiness; not the middot which constitute the animal soul’s essence. Nevertheless, this fact does not prevent the light of the Shechinah from suffusing the entire body, as the Alter Rebbe concludes shortly.
מכל מקום, מאחר דאתכפין לקדושה, ובעל כרחן עונין אמן, ומסכימין ומתרצין לעשיית המצוה
yet, because they (the evil middot) are subjugated to holiness and “against their will they say Amen,” agreeing and acceding to the performance of the mitzvah,
על ידי התגברות נפשו האלהית שבמוח ששליט על הלב
through the strengthening of the divine soul in the brain which masters the heart,
As discussed in ch. 12, although the emotions of the Beinoni have not been transformed into good, he nevertheless has the power to control them by means of his mind, through contemplating G‑d’s greatness. In this way the Beinoni can direct his heart as he chooses, insofar as the actual performance of the mitzvot is concerned.
והן בשעה זו בבחינת גלות ושינה, כנ״ל
and [the evil middot] are, at such time when one exercises the natural mastery of brain over heart by contemplating G‑d’s greatness, in a state of “exile” and “sleep” i.e., impotent as mentioned above in ch. 12,
ולכך אין זו מניעה מהשראת השכינה על גוף האדם בשעה זו
therefore this incorrigible nature of the animal soul’s evil middot does not prevent the Shechinah from resting on one’s body at this time.
The Alter Rebbe now goes on to explain how it is possible for one mitzvah to draw the Shechinah upon one’s entire body.
דהיינו שכח נפש החיונית המלובש בעשיית המצוה
This “resting of the Shechinah” means that the power of the animal soul clothed in the act that constitutes themitzvah e.g., the power in the hand donning Tefillin
הוא נכלל ממש באור ה׳, ומיוחד בו ביחוד גמור
is actually absorbed into the divine light, and merges with it in perfect unity.
ועל ידי זה ממשיך הארה לכללות נפש החיונית שבכל הגוף, וגם על הגוף הגשמי
Thereby one draws down a “ray” of the light wherein the particular power has been absorbed upon the totality of the animal soul throughout the body, and [upon] the entire body as well.
בבחינת מקיף מלמעלה, מראשו ועד רגליו
This “ray” of divine light illuminates one’s animal soul and his body in a manner of “encompassing from above,”surrounding them from head to foot.
וזהו שכתוב דשכינתא שריא על רישיה, על דייקא
This explains the expression (appearing in the passage from the Zohar quoted at the beginning of this chapter): “TheShechinah rests upon his head,”4 specifically “upon” i.e., encompassing him “from above”;
וכן: אכל בי עשרה שכינתא שריא
and in a similar vein, the expression “upon every [assembly of] ten [Jews] the Divine Presence rests” means that the light of the Divine Presence does not permeate them, but illuminates them “from above.”5
Heretofore, various levels in the “resting of the Shechinah” have been discussed: As it rests upon the divine soul; upon the specific faculty of the animal soul that performs a mitzvah;6 upon the animal soul as a whole and upon the body — the latter two only encompassed by, but not permeated with, the light of the Shechinah. As to the light of the Shechinahencompassing the body, within this level we find further subdivisions: that level which is the effect of a mitzvah; that which encompasses any gathering of ten Jews, even when not engaged in a mitzvah; and perhaps we may distinguish yet another level — that which rests upon even one individual Jew, even when he is not occupied with a mitzvah.
The Alter Rebbe now goes on to state that this variety of levels at which the Shechinah becomes manifest does not indicate any change or plurality in its light (G‑d forbid). The variety means merely that the different objects of the light (the divine soul, the animal soul, the body, and so on) receive it in different ways.
In the Alter Rebbe’s words:
והנה כל בחינת המשכת אור השכינה, שהיא בחינת גילוי אור אין סוף ברוך הוא
None of these various forms in which the light of the Shechinah is manifested, meaning the ways in which the Ein Sof-light is revealed,
G‑d the Ein Sof is everywhere; it is only that He is concealed from His creatures. Thus, the uniqueness of the manifestation of the Shechinah lies in the revelation of the Ein Sof.
אינו נקרא שינוי, חס ושלום, בו יתברך, ולא ריבוי
can be construed as a change in Himself, or as a plurality.
The fact that the Shechinah manifests itself at some point (e.g., in one’s soul, through the performance of a mitzvah),whereas it had previously not been manifest, does not point to any change in G‑d; nor do the various forms of manifestation indicate plurality within Him.
כדאיתא בסנהדרין דאמר ליה ההוא מינא לרבן גמליאל: אמריתו כל בי עשרה שכינתא שריא, כמה שכינתא אית לכו
As we find in the Tractate Sanhedrin7 where it is recorded that a certain heretic said to Rabban Gamliel: “You say that the Shechinah rests on every assembly of ten. How many Shechinahs have you?”
והשיב לו משל מאור השמש הנכנס בחלונות רבים כו׳
And Rabban Gamliel replied with an analogy of the sun’s light which enters through many windows, etc.
Despite the multitude of windows, there is but one light. The same holds true even where the light appears differently from place to place: sunlight shining through stained-glass windows of various hues remains nonetheless unchanged, though it takes on the multicolored appearance of the windows; as does also water in a colored glass — once removed from the glass, it appears in its pristine clarity.
So too with the various modes in which the light of the Shechinah is manifested: The light remains the same, without change or division; any differences in manifestation are attributable only to the way the light is received by the object in which it is manifest.
והמשכיל יבין
And the intelligent will understand — and, as chassidim would add, “The devout will perceive.”
——— ● ———
| FOOTNOTES | |
| 1. | Chs. 21, 22. |
| 2. | The Rebbe notes: “See below, ch. 37; cf. commentary of Rabbi Korf.” |
| 3. | Berachot 6a. |
| 4. | The Rebbe notes: “From the fact that the prohibition of walking bareheaded (mentioned in the Zohar) is constant, applying even when one is not engaged in the performance of a mitzvah, it is evident that the reason for the prohibition — that theShechinah rests on his head — is also constant. Since the Shechinah rests upon the individual constantly, independently of his performance of a mitzvah, the meaning of the Tanya here requires further study.” |
| 5. | The Rebbe notes: “This, too, is unrelated to the performance of a mitzvah. (Accordingly, we can begin to understand how this [quotation] is relevant here.)” The explanation of the Rebbe’s comment is as follows: At first glance, the statement, “On every [assembly of] ten [Jews] the Divine Presence rests,” seems to be totally unrelated to the subject under discussion. Our text is speaking of the light that encompasses the person from above, and descends upon him through the performance of a mitzvah. How is this related to the Shechinah’s resting upon any assembly of ten Jews, even when they are not performing a mitzvah? Quite the contrary, answers the Rebbe; this question in itself begins to provide an answer: The Alter Rebbe seeks to emphasize that an illumination of the Shechinah encompasses the entire vivifying soul and theentire body (“from head to foot”), not only that organ of the body or the particular faculty of the animal soul that actually performs the mitzvah. He therefore quotes the saying of our Sages which speaks of “every assembly”: even when the assembled are at that moment not performing a commandment, the Shechinah nevertheless rests upon them — in an encompassing fashion at least. |
| 6. | The Rebbe takes issue with this statement, because the Alter Rebbe states that “[the vital spirit as garbed in the physical body] is absorbed in the Divine light, and furthermore ‘it is truly absorbed.’” |
| 7. | 39a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Adar II 6, 5776 · March 16, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 111
Redeeming Sanctified Property ("Cherem")
"No cherem...shall be redeemed"—Leviticus 27:28.
It id forbidden to redeem an object that is sanctified as cherem, exchanging it for its monetary value. Rather, the cherem itself must be given to the priest.
Full text of this Mitzvah »
Redeeming Sanctified Property ("Cherem")
Negative Commandment 111
Translated by Berel Bell
The 111th prohibition is that we are also forbidden from redeeming land which has been declared to be cherem without specification.
The source of this commandment is G‑d's statement,1 "Any cherem...cannot be sold or redeemed."
In the words of the Sifra, "The verse 'It cannot be redeemed' refers to the owner. What, then, is done with it? [Regarding a field that is released in the jubilee year, the verse2 says,] 'Like a field that has been made cherem, it becomes the property of the kohanim.' [Therefore, it may not be redeemed, but remains in the possession of the kohanim.] I might think this applies even if the person said explicitly that it is for G‑d — therefore the Torah says,3 ["Any cherem...cannot be sold or redeemed. Any cherem —] it (hu) [is holy of holies to G‑d]."4
The details of this mitzvah — regarding the field which has been declared cherem — are explained in tractate Erachin.
There it is also explained that a statement of cherem which is unspecified goes to the kohanim; and that a cherem which is designated for the kohen cannot be redeemed, but must be given to them, just like terumah.
FOOTNOTES
1.
Ibid. 27:28.
2.
Ibid. 27:21.
3.
Ibid. 27:28.
4.
Negative Commandment 215
From the extra word "it," we learn that only "it" (i.e. that which is dedicated to the kohen) cannot be redeemed. This implies that another type of cherem, i.e. one dedicated explicitly to G‑d, can be redeemed.
Planting a Mixture of Seeds
"You shall not sow your field with mingled seeds"—Leviticus 19:19.
It is forbidden – in the Land of Israel – to plant together a mixture of different types of seeds.
Included in this precept is the universal prohibition against grafting together different species.
Full text of this Mitzvah »
Planting a Mixture of Seeds
Negative Commandment 215
Translated by Berel Bell
The 215th prohibition is that we are forbidden from planting a combination of species of seeds (kilai z'raim).
The source of this commandment is G‑d's statement,1 "Do not plant your field with kilayim."
This prohibition of planting a mixture of seeds applies only in Eretz Yisroel, where one is punished by lashes for violating this Biblical prohibition. Outside Eretz Yisroel, however, it is permissible.
The details of this mitzvah are explained in tractate Kilayim.
FOOTNOTES
1.
Lev. 19:19.
• 1 Chapter: Klei Hamikdash Klei Hamikdash - Chapter 10 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Klei Hamikdash - Chapter 10
Audio: Listen | Download | Video Class• Klei Hamikdash - Chapter 10
Halacha 1
What is the order in which the priestly garments should be put on? [The priest] should put on the leggings first,1 tying them above his navel, over his loins. Afterwards, he puts on the tunic and then puts on the sash at elbow height. He should wind it fold after fold2 until it ends and then tie it.
Halacha 2
With regard to the sash, [where it should be placed can be understood from] the received tradition. [Ezekiel 44:18] states: "They shall not gird themselvesbayeza, [interpreted3 to mean] "in a place where one perspires."4 Yonason, the son of Uziel,5 received the same tradition from the prophets6 and translated the phrase: "They will gird themselves over the heart."7
Afterwards, he should arrange the headpiece as a hat.8
Halacha 3
After the High Priest girds himself with the sash,9 he puts on the cloak, and on the cloak, the ephod and the breastplate. He girds himself with the belt of theephod over the cloak, below the breastplate. Therefore [the cloak] is called "the cloak of the ephod,"10 the cloak that is girded closed with the ephod.
Halacha 4
It is a positive commandment to make these garments and for the priests to serve in them,13 as [Exodus 28:2] states: "And you shall make holy garments,"14 and [ibid. 29:8] states: "And drew near his sons and dress them in tunics."15
When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] "And you shall gird them with a sash... and their priesthood shall be for them...." [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: "A non-priest who draws close [to the service of the Sanctuary] shall die."16
Halacha 5
Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments17 - e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service - profanes his service and is liable for death at the hand of Heaven.18
Halacha 6
It is said with regard to the priestly garments:19 "on his flesh and he shall wear them." [Implied is that] nothing should intervene between his flesh and the garments. Even if there is one thread, earth, or a dead louse between his flesh and the [priestly] garment, it is considered an intervening substance and his service is invalid. Therefore a priest cannot serve [in the Temple wearing] his arm tefillin, because they intervene. The head tefillin, by contrast, do not intervene20 and if he desires to wear them at the time of his Temple service, he may.21
Halacha 7
[A priest] must be careful at the time that he puts on [the priestly garments] that there be no dust, nor a louse - even if it is alive - between his flesh and the garment. Nor should air enter between his flesh and his garment during the time of service so that the garment will become distant from his flesh. He should not place his hand in his bosom under his tunic. He should not remove his hair from the garment, nor should there be a strand hanging loose from the garment. [Although] one these factors occurs, his service is acceptable.22
Halacha 8
[The following rules apply if a priest] wrapped a cloth on his flesh in a place [untouched by the priestly] garments, e.g., he wrapped it on his finger or on his heel. If it is three fingerbreadths by three fingerbreadths,23 it is considered as an intervening substance and it invalidates [the service]. If it is smaller than that, it is not considered as an intervening substance.24
A small belt, since it is considered as an independent garment, invalidates [one's service] even if it is not three fingerbreadths by three fingerbreadths in area.
Halacha 9
When the finger of a priest is wounded, he is permitted to tie a reed or a cloth that is not three fingerbreadths by three fingerbreadths around it on the Sabbath and perform his service.25 If he intends to release blood, it is forbidden.26 [Leniency is granted,] provided the reed or the cloth does not intervene between his flesh and a sacred utensil27 at the time of service.28
Halacha 10
In the Second Temple,29 they made the Urim and the Tumim30 to complete the eight garments [of the High Priest]31 even though inquiry was not made of them. Why was inquiry not made of them? Because the Holy Spirit32 was not vested there.33 And whenever a priest does not speak with the Holy Spirit and the Divine Presence does not rest there, inquiry is not made.
Halacha 11
How was inquiry made?34 The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself.35 Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up."
Halacha 12
Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king;36 "all the children of Israel" to the priest anointed to lead the people in war,37 or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.
Halacha 13
The statements found in the words of the prophets38 that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephod was not of linen [alone].39 For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets40 and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephod and the breastplate.
Blessed be the Merciful One Who grants assistance.
FOOTNOTES
1.
From Leviticus 6:2, one might presume that the tunic is put on first, because it states: "And the priest shall put his fitted [tunic] and he shall put on linen leggings." Nevertheless, through the process of Biblical exegesis,Yoma 23b derives that nothing should be put on before the leggings.
2.
The sash was 32 cubits long, so that it will obviously be wound around him several times.
3.
By Zevachim 18b.
4.
I.e., a place like the armpits or loins where flesh covers flesh leading to perspiration.
5.
A renowned student of the Sage Hillel, who translated the Tanach into Aramaic.
6.
See Megilah 3a which ascribes this translation to the prophets Chaggai, Zechariah, and Malachi who accompanied the Jews back from the Babylonian exile to Jerusalem.
7.
At elbow height.
8.
See Chapter 8, Halachah 2. The order in which the ordinary priests put on the priestly garments is taken from Leviticus 8:13.
9.
I.e., he puts on the first three garments in the same manner as an ordinary priest does.
11.
The bracketed inclusion is necessary, because in front of his head, the turban was above the forehead plate, as the Rambam proceeds to state. The order in which the High Priest put on his priestly garments is taken from Leviticus 8:7-9.
12.
See Halachah 6.
13.
Sefer HaMitzvot (positive commandment 33) and Sefer HaChinuch (mitzvah 99) includes this commandment among the 613 mitzvot of the Torah. The wording in Sefer Hamitzvotimplies that the fundamental mitzvah is for the priests to wear these garments for their Temple service. Making the garments is merely a preparatory phase that enables that mitzvah to be fulfilled.
14.
This refers to the garments of the High Priest.
15.
This refers to the clothes of an ordinary priest.
16.
See Hilchot Bi'at HaMikdash 9:1.
17.
From the Rambam's Commentary to the Mishnah (Zevachim 2:1), it appears that wearing any extra garment, not only an extra priestly garment, causes one to be liable.
18.
We see this concept in several other contexts. When there is an extra entity, it is as if it and the entity that is required to be present is lacking. See Hilchot Shechitah6:2.
19.
The Rambam is not quoting a verse exactly. Similar phrase exist in Leviticus 6:3 and 16:4.
20.
See Halachah 3.
21.
One can infer that he is not obligated to weartefillin. We apply the principle: One who is occupied in the observance of a mitzvah - the priestly service - is exempt from another mitzvah, wearing tefillin.
The tefillin are not considered as an extra garment, because tefillin are not considered a garment (Kessef Mishneh).
22.
Zevachim 19a questions whether these situations are acceptable and does not arrive at a conclusion. Accordingly, the Rambam rules that as an initial preference, one should be concerned with these matters, but the difficulty is not great enough to disqualify the service. For unless the Torah or our Sages explicitly ruled that a sacrifice is unacceptable, one cannot bring another one in its place for it is possible that one will be committing the transgression of slaughtering an ordinary animal in the Temple Courtyard (see Hilchot Shechitah2:3). The slaughter of the animal might be placed in that category, because one is bringing it as a sacrifice under the conception that he is obligated to do so, when in fact that might not be so.
The Kessef Mishneh states that one may not bring a sacrifice and make a conditional stipulation: "If the previous sacrifice was unacceptable, may this be considered as my obligation and if the previous sacrifice was acceptable, this is a freewill offering." There are some sacrifices - e.g., sin offerings, guilt offerings, and communal offerings - where such a stipulation cannot be made. Hence, our Sages enforced uniformity and prevented conditional offerings in these instances.
23.
The minimum size of a garment (see Hilchot Keilim 22:12; 23:7; et al).
24.
It is too small to be considered as entity of consequence.
25.
Since he is not tying a permanent not, there is no prohibition against tying. Nor is there a prohibition against performing an act of healing on the Sabbath (as is prohibited in certain instances), because such prohibitions were not applied in the Temple.
26.
For this is a transgression of the Sabbath laws and it does not aid the Temple service (Rashi, Eruvin 103b).
27.
See Hilchot Bi'at HaMikdash 5:17.
28.
For in this instance, even if the article is not significant, an interposition invalidates the service. The Ra'avad objects to the Rambam's ruling, claiming that it is a contradiction to his ruling in the previous halachah. The Kessef Mishneh justifies the Rambam's position, explaining that in the previous halachah, the garment was not considered a garment because of its size. Nevertheless, that does not mean that it is not considered an interposition. As long as it intervenes, it disqualifies service regardless of its size.
29.
Kiddushin 31a relates that the Sages sought to purchase the stones for the High Priest's breastplate in the era of the Second Temple.
30.
As mentioned in the notes to Hilchot Beit HaBechirah 4:1, the Kessef Mishnehexplains that the Rambam considers the term Urim and Tumim as referring to the stones of the High Priest's breastplate. See also the Rambam's Commentary to the Mishnah (Sotah 9:20. The Ra'avad and others differ and interpret it as referring to the script of mystic names of God that were placed in the folds of breastplate.
31.
For the stones were an integral part of the structure of the breastplate.
32.
The spirit of prophecy.
33.
Yoma 21b explains that this is one of the five differences between the holiness of the First Temple and that of the Second Temple.
34.
I.e., in the era of the First Temple.
35.
As in the classic example of Chanah's prayer (I Samuel 1:13), which is accepted as the paradigm for our Shemoneh Esrehprayers.
36.
For the verse is referring to Joshua whose position was that of a king.
37.
I.e., a person upon whom the future of the entire Jewish people depended.
38.
See I Samuel 22:18.
39.
Instead, it also contained sky-blue wool, scarlet wool, red wool, as related in Chapter 9, Halachah 9.
40.
See Hilchot Yesodei HaTorah 7:4-5 with regard to the preparations a person would make for the spirit of prophecy to rest upon him.
• 3 Chapters: Arachim Vacharamim Arachim Vacharamim - Chapter 8, Kilaayim Kilaayim - Chapter 1, Kilaayim Kilaayim - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download• Arachim Vacharamim - Chapter 8
Hayom Yom:
• English Text | Video Class• "Today's Day"
Wednesday, Adar II 6, 5776 · 16 March 2016
Shabbat Adar Sheini 6 5703
Haftora: Vatishlam kol ham'lacha. In the haftora b'rachot we always say ne'eman v'rachaman ata, and toshia ut'samach (p. 187).
Torah lessons: Chumash: Pekudei, Shevi'i with Rashi.
Tehillim: 35-38.
Tanya: The explanation of (p. 157)...Man will understand. (p. 163).
It is a tradition among the elders of anash1 that the Tanya is a compilation of words of counsel given by the Alter Rebbe toanash at yechidus during the years 5540-5550 (1780-1790). In the summer of 5552 (1792) he began arranging the Tanya in the form it now has. A year later, there were already numerous copies, and in time, there were corruptions of the text and even falsifications. For that reason the Rebbe then moved quickly to have it printed.
Another version: For twenty years the Rebbe wrote his work, the Tanya, painstakingly examining every last word. By the year 5555 (1795) the text was pure and clarified and he granted permission to copy it. When copies became numerous and corrupted he had it printed.
The Tzemach Tzedek related that on the first Rosh Hashana of his life (in 5550, 1789) the Alter Rebbe spoke on the statement in the Talmud, He is administered an oath, Be a tzadik... This discourse is in fact the first three chapters of Tanya.
FOOTNOTES
1. Members of the Chabad chassidic community.•
---------------------
Audio: Listen | Download• Arachim Vacharamim - Chapter 8
Halacha 1
On the fifthteenth of Adar, the court1 diverts their attention [from other concerns] and examines and investigates matters involving the needs of the community and consecrated property. They check the matter and research the [cases involved], so that consecrated property and dedication offerings will be redeemed and arachim and pledges of worth are collected from all those who are liable for them so that the entire nation will be prepared to give the gift of shekalim to maintain the House of our God.2
Halacha 2
Consecrated articles are redeemed only on the basis of [evaluation by] three experts. Similarly, when movable property is being taken as security when one is liable for arachim,3 it should be evaluated by three people.4 And when an animal or the like is designated as an airech, it should be evaluated by three people.
When, however, land is designated as an airech or if arachin for humans must be collected from landed property, it is evaluated only by ten people5 and one of them must be a priest. For the passage [that speaks about redemption] mentions a priest.6 Similarly, if a person says: "I pledge my worth," "...the worth of so-and-so," "...the worth of my hand," or "...the worth of my foot," when an evaluation of his worth, that of his hand, or that of his foot is made, it is made by ten people and one of them is a priest.7
Halacha 3
When consecrated property - whether landed property or movable property - is redeemed from the Temple treasury, an announcement is made before all those who might seek to redeem it.8 [The following rule applies if] one says: "I will [redeem] them for ten selaim," another says: "...for twenty," a third "...for thirty," a fourth "...for forty," and a fifth "...for fifty," and then the one who pledged fifty alone retracts. We expropriate ten [selaim] from the property [of the latter]9 and give the consecrated article to the one [who pledged to] give forty. Thus the Temple treasury receives fifty: Ten from one and forty from the other.
If the one who pledged forty also retracts, we expropriate ten [selaim] from his property and give the consecrated article to the one who pledged thirty. [If he and the others also retract,] we follow the same process until [the option is given to] the first. If the first who pledged ten also retracts, we announce the redemption of the consecrated article a second time and sell it. If it is redeemed for less than ten, we collect the difference from the person who [originally] pledged ten.
Halacha 4
When does the above apply? When they retracted one after the other. If, however, they all retracted at the same time, we divide the sum among them.
What is implied? The first one says: "I will [redeem] it for ten selaim," the second: "...for twenty," and a third "...for 24," and the second and third retract at the same time, we enable the first to redeem it for ten and we expropriate seven from the property of both the second and the third.10 Thus the Temple treasury collects 24. Similarly, if all three of them retract and the consecrated article is [ultimately] sold for three, we expropriate seven selaim from the property of all of them. These principles are followed in all instances.
Halacha 5
The [original] owners [of the consecrated article] are [given the opportunity to redeem the consecrated article] before all others, because they [are required to] add a fifth.11 They are not, however, required to add a fifth to the sum that they bid above other [potential] redeemers, only to what they initially pledged.
What is implied? The owners said: "We will [redeem] it for 20 [selaim]," and another person says: "I will redeem it for 20," the owners are given the option, because they add a fifth and pay 25." If another person comes and says: "I will redeem it for 21," and the [original] owners remain silent and do not add anything, we sell it to them for 25.12
If the owners increased [the bid of] 21, adding even a p'rutah,13 they are required to pay 26 [selaim] and a p'rutah: the 21 and a p'rutah which they pledged on their own initiative and the five which are the fifth from their original bid.
Similarly, if the second person said: "I will redeem it for 22," a third said, "...for 23," a fourth said, "...for 24," a fifth said, "...for 25," and [the original owner] added even a p'rutah to the sum of 25, they are compelled to give 30 and ap'rutah: the 25 and a p'rutah which they pledged on their own initiative and the five which are the fifth that they are obligated. For the owner is not required to add a fifth to the additions of the others. Instead, they must add the fifth from their original pledge to the final sum that they pledged.
Halacha 6
When does the above apply? When the consecrated property was not evaluated by three experts. If, however, three experts evaluated the consecrated property and said that it was worth what the last [bidder] pledged and the original owners then increased his bid by even a p'rutah, the additional fifth they must give [is calculated based on] the latter bid.14 They must, therefore, give 31 [selaim], a dinar,15 and a p'rutah.
Halacha 7
[The following rules apply when] the consecrated property was not evaluated, the owner pledged 20, someone else came and pledged 25, and the owner remained silent and did not add anything. The owner is still given priority, for he is also required to pay 25 because of the additional fifth. If another person came and pledged 26,16 he is given priority. If the owner desires to add even ap'rutah he must give 31 [selaim] and a p'rutah as we explained.17 This pattern is followed in all instances.
Halacha 8
In the present era, we do not consecrate property, nor make evaluation offerings or dedication offerings,18 for there is no Temple to make improvements upon. [The following laws apply] if one did consecrate property or make an evaluation offering or a dedication offering:19 If it was an animal, he should lock it in [a closed room] until it dies naturally. If it was produce, a garment, or a utensil, it should be set aside until it rots. If it was coins or metal utensils, they should be taken to the Dead Sea or the Mediterranean Sea20 to be destroyed.
Halacha 9
If a person consecrated a servant who accepted the mitzvot21 [incumbent on servants] or designates him as a dedication offering, he should redeem him and bring the money to the Dead Sea as is the law with regard to other pledges of the worth of an article or arachim in the present age.22 If the servant was a gentile,23 he may not be cast into a pit, nor may he be raised up from one.24
Halacha 10
It is permissible to redeem consecrated property for a p'rutah in the present age even as an initial and preferable option.25 Our Sages, however, ruled that it be redeemed for four zuzim or close to that sum to publicize the matter. In the era of the Temple, as an initial preference, it should be redeemed for its worth, as we explained.26
Halacha 11
In the present age, if a person made a dedication offering of movable property without specifying his intent, it should be given to the priests27 in that locale. If, however, he designated a field in Eretz Yisrael as a dedication offering without specifying his intent or designated it as a dedication offering to the priests, it is not a dedication offering.28 For [the laws of] a dedication offering of a field apply in the era that the Jubilee year is observed.29
If one designated landed property as a dedication offering for the priests in the Diaspora even in the present era, it is considered like movable property inEretz Yisrael30 and should be given to the priests.
Halacha 12
It is a mitzvah to consecrate property and designate dedication and evaluation offerings31 and it is appropriate for a person to observe these practices to subjugate his natural inclination32 so that he will not be parsimonious and to fulfill the charge of the prophets [Proverbs 3:9]: "Honor God with your wealth." Nevertheless, if a person never consecrated property nor designated a dedication or evaluation offering, it is of no consequence.33 For the Torah has given testimony, saying [Deuteronomy 23:23]: "If you will refrain from [uttering] a vow, you will not have sinned."
Halacha 13
A person should never consecrate all of his property or designate it as a dedication offering. A person who does so violates the Torah's guidance, for [Leviticus 27:28] speaks [of a person designating a dedication offering] "fromall that is his." [Implied is that he should not give] "all that is his," as our Sages explained.34This is not piety, but foolishness, for he will lose all his money and become dependent on others.35 We should not show mercy to such a person. In a similar vein, our Sages said:36 "A man of foolish piety is among those who destroy the world." Instead, a person who distributes his money for mitzvot should not distribute more than a fifth,37 and he should conduct himself as our Prophets advised [cf. Psalms 112:5]: "He arranges his affairs with judgment," both with regard to matters involving Torah and worldly concerns.38 Even with regard to the sacrifices for which a person is liable, the Torah showed compassion for [a person's] resources and dictated that the type of sacrifice be offered according to a person's financial capacity.39 How much more so should this approach be followed with regard to matters which a person is obligated only because of his vows. He should take such vows only in a manner appropriate for him, as [implied by Deuteronomy 16:17]: "Each man according to his generosity, according to the blessings of God, your Lord, which He has granted you."40
Blessed be God who grants assistance.
This concludes the sixth book with the help of the Omnipotent.
There are 43 chapters in this book.
In Hilchot Sh'vuot, there are 12 chapters.
In Hilchot Nedarim, there are 13 chapters.
In Hilchot Nizirut, there are 10 chapters.
In Hilchot Arachim Vacharamim, there are 8 chapters.
FOOTNOTES
1.
I.e., the Sanhedrin, Israel's highest court.
2.
There is a certain lack of clarity in the Rambam's words. For the donation of the half-shekel that was announced and collected in the month of Adar was for the sake of the communal offerings (Hilchot Shekalim 4:10).
3.
See Chapter 3, Halachah 14.
4.
A second opinion is always valuable lest one person err and a third is necessary, lest the two differ. None of the three is required to be a priest (Radbaz).
5.
Megilah 23b derives this from the fact that Leviticus, ch. 27, mentions the word "priest" ten times when speaking of all of these types of evaluations.
6.
It is not, however, necessary that all ten be priests (Megilah, loc. cit.).
7.
In such an instance, the person - or his limb's - worth is evaluated like a servant being sold in the marketplace. Based onLeviticus 25:46, an equation is established between landed property and servants. Hence, the same evaluation process is used (Megilah, loc. cit.).
8.
Note the contrast to Chapter 3, Halachot 19-20.
9.
I.e., although he merely pledged the fifty, we follow the principle (Kiddushin 28b, et al): "A pledge to the Temple treasury is like transferring the article to an ordinary person." Nevertheless, he is only required to pay ten, since the Temple treasury can collect the forty from the other person.
10.
I.e., since they retracted at the same time, the loss suffered by the Temple treasury is divided equally between them. The Ra'avad and Rashi (Arachin 27b) offer a different interpretation of how the sum is divided between the two. The Radbaz and theKessef Mishneh, however, justify the Rambam's view.
11.
And thus if the original owner and another person pledge the same amount, the Temple treasury will receive more if the original owner is allowed to redeem it.
12.
They are given the opportunity to redeem it, because the Temple treasury will benefit more from their redemption than that of the other person.
13.
A copper coin of minimal value.
The Ra'avad and Rashi (Arachin 27b) maintain that even if the original owners do not raise the bid, they are liable for 26 selaimfor they are liable for the sela added by the other bidder. The Radbaz and the Kessef Mishneh justify the Rambam's approach.
14.
Since this is the article's worth, it is appropriate that the fifth be calculated accordingly.
15.
I.e., a fourth of 25 selaim is six selaim and adinar. This is the additional fifth that the original owner is required to pay.
16.
More precisely, anything above 25, so that his increase benefits the Temple treasury.
17.
In Halachah 5.
18.
This refers to dedication offerings for the sake of the Temple. With regard to dedication offerings to the priests, see Halachah 11.
19.
Since the property was consecrated, it is forbidden to benefit from it. Hence, it must be disposed of in a manner in which no one will benefit. The Ra'avad emphasizes that the advice given by the Rambam applies in an instance when one does not desire to redeem the consecrated property. If one desires to redeem it, it is preferable to do so, following the guidelines set down in Halachah 10. The Kessef Mishneh states that the Rambam would not differ with this concept. See also the Rama (Yoreh De'ah258:1) who suggests that if a person consecrates an article in the present age, he should ask a sage to repeal his vow.
20.
I.e., a place where the money will be lost to human hands forever.
21.
I.e., a gentile servant who is circumcised and immersed in the mikveh and then required to observe all the mitzvot incumbent upon women. See Hilchot Issurei Bi'ah 13:11.
22.
In this way, the holiness associated with the servant will be transferred to the article and the article left in a place where no one will benefit from it.
23.
As the Rambam states in Hilchot Issurei Bi'ah 14:9, after being purchased by a Jew, a gentile servant is given a year in which to decide whether he wishes to observe the mitzvot. The Rambam is speaking about the laws that apply in the midst of that year.
24.
The Rambam makes similar statements with regard to idol-worshiping gentiles in Hilchot Avodat Kochavim 10:1; Hilchot Rotzeach4:11. The Radbaz interprets the Rambam's intent in citing these concepts here as implying that the owner should not redeem the servant. Since he remains consecrated, it is forbidden to benefit from his labor.
25.
In the present era, since nothing can be done with the money, our Sages allowed the consecrated property to be redeemed in this manner. Note the Rama (Yoreh De'ah 258:1) who rules that consecrated property cannot be redeemed in the present age. The Siftei Cohen 258:3, however, cites the Rambam's view.
26.
Chapter 7, Halachah 8.
27.
See Chapter 6, Halachah 1.
28.
The Ra'avad cites a view that maintains that even though the field is not given to the priests, it becomes consecrated and can no longer be used by the person for his individual concerns.
29.
See Hilchot Shemitah ViYovel 10:9.
30.
See the Tur (Choshen Mishpat 95) and commentaries which debate whether this principle applies in all matters or only in this limited context.
31.
As listed at the beginning of this set of halachot.
32.
See The Guide to the Perplexed, Vol. III, ch. 39, which states that the purpose for these mitzvot is to cultivate the trait of generosity. Also by consecrating his property, one uses his wealth for a holy purpose rather than his own indulgence.
33.
Compare to the conclusion of Hilchot Nedarim.
34.
Arachin 28a.
35.
The Rambam is very critical of those who can support themselves on their own, but instead, make wrong choices in the name of piety and thus, require others to support them. See for example, Hilchot Matanot Aniyim 10:18 which states:
Even a dignified sage who becomes poor should work in a profession, even a degrading profession, rather than seek public assistance. It is better to skin the hides of dead animals rather than tell people: "I am a sage, support me."
36.
Sotah 20a.
37.
Ketubot 50a derives this concept from Jacob's vow to tithe (Genesis 28:22). There the verb which conveys the promise to tithe is repeated, allowing for the concept of giving two tithes. See also Hilchot Matanot Aniyim 7:5.
Yayin Malchut notes that in his Commentary to the Mishnah (Pe'ah 1:1), the Rambam writes that as an act of piety, a person may give more than a fifth. Nevertheless, there is not necessarily a contradiction between the two. In his Commentary to the Mishnah, the Rambam is speaking about giving to a needy who asks for alms. In response to that acute need, one may give more that a fifth. Here the Rambam is speaking about giving to charity when there is no acute need. Hence the limit should be adhered to.
In Iggeret HaTeshuvah, Rav Shneur Zalman of Liadi states that one may give more than a fifth of his resources to charity to atone for his sins, for just as one is not concerned with the amount one gives when it comes to healing a physical wound or blemish, so too, one should not be worried about cost when healing a spiritual blemish.
38.
See Hilchot De'ot 5:10.
39.
I.e., there are different obligations for certain sacrifices, e.g., the adjustable guilt offering (Leviticus 5:6-11), depending on one's means.
40.
This verse specifically applies to the festive sacrifices a person brings for the pilgrimage festivals (see Hilchot Chagigah 1:2), but in an expanded sense, it applies to all offerings to the Temple.
Kilaayim - Chapter 1
Halacha 1
A person who sows two species of seeds together in Eretz Yisrael1 is liable for lashes,2 as [Leviticus 19:19] states: "You shall not sow your field with mixed species."3
Halacha 2
[This prohibition, referred to as kilayim, applies whether one] sows, weeds,4 or covers seeds with earth, e.g., there was a kernel of wheat and a kernel of barley or a fava bean and a lentil, lying on the earth and one covered them with earth, whether with his hand, his foot, or with a utensil, he is liable for lashes. [This applies] whether he sows them in the earth or in a pot with a hole.5 When, by contrast, one sows them in a pot without a hole, he is liable only for stripes for rebellious conduct.6
Halacha 3
It is forbidden to sow kilayim7 for a gentile.8 It is, by contrast, permitted to tell a gentile to sow mixed species of seeds for his own sake.9
It is forbidden for a person to maintain mixed species of seeds in his field. Instead, he must uproot them. If he maintains them, he is not liable for lashes.10 It is permitted for a Jew to sow mixed species of seeds by hand in the Diaspora.11 It is even permitted to mix seeds at the outset and then sow them. These concepts [have been communicated] by the Oral Tradition.
Halacha 4
The prohibition against mixed species of seeds involves only plants that are fit for human consumption.12 Grasses that are bitter and similar roots that are fit only for medicinal purposes and the like are not included in the prohibition against mixtures of seeds.
Halacha 5
[Grafting] a mixture of trees is including in the prohibition: "You shall not sow your field with mixed species." What is implied? When a person grafts a tree [of one species] unto a tree [of another species], e.g., he grafted a branch of an apple tree to an esrog tree or one from an esrog tree to an apple tree, he is liable for lashes according to Scriptural Law in any place, whether in Eretz Yisrael or in the Diaspora.13 Similarly, if a person grafts a vegetable to a tree or a tree to a vegetable, he is liable for lashes in every place.14
Halacha 6
It is forbidden for a Jew to allow a gentile to graft different species of trees together for [the Jew].15
It is permitted to sow the seeds of produce and the seeds of a tree together.16Similarly, it is permitted to mix seeds from different species of trees and sow them together. [The rationale is that] the only prohibition against mixed species that applies to trees is the prohibition against grafting [different species together].
Halacha 7
Although he is liable for lashes, when a person sows forbidden species together or grafts forbidden species of trees together, the produce that grows is permitted to be eaten, even by the person who transgressed and sowed it.17 For it is only sowing that is forbidden.18
It is permitted to plant a branch from the grafted tree or plant the seeds from a vegetable that was planted together with mixed species.19
Halacha 8
Edible plants are divided into three categories:20
a) the first is called grain; it includes wheat, wild wheat, barley, oats, and spelt;
b) the second is called kitniot; it includes all the types of seeds eaten by men other than grain, e.g., beans, peas, lentils, millet, and rice, sesame seeds, poppy seed, white peas, and the like. c) the third is called garden seeds, i.e., seeds which are not fit for human consumption, but whose fruit is fit for human consumption, e.g., onion seeds, garlic [seeds], leek seeds, ketzach [seeds], cabbage seeds, and the like. Flax seed is considered in this category. When these seeds are sown and grow, before the seeds are recognizable, the entire plant is called herbage and it is called vegetables.
Halacha 9
There are some garden plants that that are sown in [large] fields, e.g., flax and mustard seed21 and they are called "types of seeds." And there are other garden plants which people customarily sow only in small rows,22 e.g., turnips, radishes, spinach, onions, coriander, parsley, horse radish, and the like. These are called vegetables.
FOOTNOTES
1.
But not in the Diaspora. See Halachah 3.
2.
I.e., he transgresses a negative commandment, included as one of the 365 negative commandments by Sefer HaMitzvot (negative commandment 215) and Sefer HaChinuch (mitzvah 245).
3.
The Radbaz states that the Rambam beginsSefer Zeraim with the laws of mixed substances - although the Mishnaic order ofZeraim begins with Pe'ah because he concludes Sefer Hafla'ah (Hilchot Arachin8:1) with the teaching that the High Court would concern itself with consecrated articles from the first of Adar onward. At that same time, they would also concern themselves with fields containing mixed substances (Shekalim 1:1). Hence, the Rambam mentions these subjects in sequence.
The Radbaz notes that this prooftext is also used to derive the prohibition against grafting two species of trees together and that this prohibition applies in the Diaspora as well as in Eretz Yisrael (see Halachah 5). He explains that although the prohibition against grafting trees is derived from this verse, since an equation is established between the prohibition against grafting and the prohibition against crossbreeding animals, there are certain dimensions of that prohibition that do not apply with regard to the prohibition against planting two species of produce together.
4.
For by weeding a field, one stimulates the growth of crops. Although the Rambam considers weeding a derivative of plowing and not of sowing with regard to the forbidden Sabbath labors (Hilchot Shabbat8:1), the Kessef Mishneh (to Hilchot Shabbat) explains that, in fact, it is a derivative of both forbidden labors, because one can weed for two intents:
a) to improve the appearance of the field, in which instance, it is a derivative of plowing, and
b) to cause the crops to grow better, in which instance, it is a derivative of sowing.
5.
I.e., since the pot has a hole, the earth within it is considered to derive nurture from the earth and thus sowing within it is considered equivalent to sowing within the earth (Kilayim7:8). This principle applies, not only in this context, but in many other situations involving agricultural laws. The hole must be large enough to allow a small root to pass through (Kessef Mishneh).
6.
The punishment given for transgressing Rabbinic prohibitions. Since the pot did not have a hole, the person is not liable for the violation of a Scriptural commandment. Nevertheless, our Sages prohibited sowing seeds in this manner (see Menachot 70a) and hence, doing so incurs this liability.
7.
This applies to mixed species of seeds. With regard to mixed species in a vineyard, see Chapter 5, Halachah 5.
8.
I.e., even in a field belonging to a gentile. For a gentile's acquisition of property in Eretz Yisrael does not nullify the holiness of the land (see Hilchot Terumah 1:10). Hence, all of the mitzvot and prohibitions that apply previously continue to apply. See Turei Zahav 297:1.
9.
We find several instances where a prohibition exists in telling a gentile to perform a forbidden act (Hilchot Shabbat6:1; Hilchot Issurei Bi'ah 16:13; Hilchot Sechirut 13:3; see also Halachah 6). Thus the Ra'avad differs concerning this issue and maintains that making such statements to a gentile is forbidden. Both the Radbaz and the Kessef Mishneh explain that, we are speaking about an instance where the gentile is planting the mixed species in his own field. Hence, in this instance, since the gentile is acting for his own sake, there is no prohibition involved in the Jew telling the gentile to plant the mixed species. The Tur(Yoreh De'ah 296), however, interprets the Rambam as granting permission to tell a gentile to sow mixed species in the Jew's field, but differs with that ruling himself.
10.
If, however, he performs a deed that maintains the forbidden produce, he is liable for lashes (Jerusalem Talmud, Kilayim 8:1). This is the manner in which the Kessef Mishneh resolves the Ra'avad's objections to the Rambam's ruling.
11.
There is not even a Rabbinic prohibition against doing so.
12.
The Kessef Mishneh cites sources (including Chapter 5, Halachah 18) which indicate the intent is not that the produce is not fit for human consumption, but rather that it is not fit for human use. Even if it is ordinarily used as animal fodder, it is still fit to be considered as a mixed substance. This interpretation is cited by the Turei Zahav 297:2.
13.
For, as mentioned above, this restriction is derived from an association with the prohibition against cross-breeding different species of animals.
14.
The Radbaz maintains that it is, however, permitted to graft a vegetable to a vegetable in the Diaspora, but not in Eretz Yisrael. TheTur and the Shulchan Aruch (Yoreh De'ah295:3), however, also forbid grafting two species of vegetables together. Similarly, they forbid grafting a fruit-bearing tree onto a non-fruit-bearing tree.
15.
Two explanations are given for this prohibition:
a) a gentile is forbidden to graft different species of trees together (Hilchot Melachim10:6). Hence, having him perform the act is "placing a stumbling block in the path of the blind."
b) Since it is forbidden to do anything to maintain a forbidden graft, it is also forbidden to give instructions for such a graft to be made.
16.
The Beit Yosef (Yoreh De'ah 295) emphasizes that, according to the Rambam, this leniency applies even in Eretz Yisrael. This runs contrary to the view of the Turwho maintains that this is forbidden in Eretz Yisrael. The Tur's view is supported by the Ra'avad who differs with the Rambam and forbids such a practice. The Kessef Mishneh and the Radbaz support the Rambam's view.
17.
With regard to the prohibitions against forbidden labor on the Sabbath, by contrast, greater stringencies apply to a person who performed a forbidden labor benefiting from his actions than to others (Hilchot Shabbat6:23).
18.
The Radbaz states that here, the Rambam is speaking about the status of the produce according to law. As stated in the conclusion of the following chapter, as a punishment for violating the law, our Sages decreed that the entire field should be designated as ownerless.
19.
Therefore it is permitted to plant nectarines and other mixed species.
20.
From here to the conclusion of the chapter, the Rambam is outlining general principles that will be relevant in the coming chapters (Kessef Mishneh).
21.
The commentaries note that the Rambam's statements here appear to contradict his statement in Chapter 3, Halachah 18, andHilchot Matnot Aniyim 3:11, where the Rambam states that it is customary to sow mustard seed in individual rows.
22.
I.e., it is not customary to grow an entire field of them.
Kilaayim - Chapter 2
Halacha 1
[The following rules apply when] seeds [of one species] are mixed together1with seed of another [species]. If the smaller quantity was one twenty-fourth [or more of the entire mixture], e.g., a se'ah of wheat became mixed with 23se'ah of barley,2 it is forbidden to sow the mixture unless one reduces the amount of wheat3or add to the amount of barley.4 If he sowed [the mixture as is], he is liable for lashes.5
Halacha 2
Any [species of seed] that is considered a forbidden substance with the seeds [that are mixed in] is included in the sum of one twenty-fourth. What is implied? 23 se'ah of wheat were mixed together with two kabbin of barley, twokabbin of lentils, and two kabbin of beans.6 He should not sow the entire mixture until he reduces the se'ah of mixed substances by removing part of it or adding to the wheat, for barley, lentils, and beans are all considered askilayim with wheat.
Halacha 3
When does the above apply? When the different types of grain are mixed together, the different legumes are mixed together or grain is mixed with legumes or legumes mixed with grain. If, however, species of garden seeds are mixed with grain or beans, the measure [which is considered significant] is one twenty-fourth of what would be sown of that species7 in the area necessary to sow a se'ah [of grain].8 If [this amount] is mixed with a se'ah9of grain or legumes, one should not sow the mixture unless he reduces [the garden seeds] or adds to the grain.
Halacha 4
What is implied? [For example,] mustard seed was mixed with grain. Now akav10 of mustard seed is sown in the area fit for a se'ah of grain. If one twenty-fourth of a kav of mustard seed is mixed with a se'ah11 of grain or legumes, one must reduce [the mustard seed]. Similarly, if it was customary to sow two se'ah of a species of garden seeds in an area where a se'ah of grain would ordinarily be sown,12 should a half a kav13 be mixed in a se'ah of grain or legumes, it must be reduced.
Halacha 5
Therefore, [the following laws apply if] grain becomes mixed with flax seed. If there were three quarters [of a kav] in every se'ah [of grain], it is necessary to reduce the amount [of flax]. If there is less than that [amount], it is not necessary to make such a reduction. [The rationale is that] in an area fit to sow a se'ah [of grain], it is customary to sow three se'ah of flax seeds. This pattern is followed with regard to all other types of seeds.
Halacha 6
When does the above apply? When one did not intend to mix the two species and one did not intend to sow a mixture of the two species. If, however, one intended to mix one species of seed with another species or to sow two species,14it is forbidden to sow even one kernel of wheat with an entire grainheap of barley. Similar laws apply in all analogous situations.
Halacha 7
[The following rules apply when] a person sowed a particular species in his field,15 but when the crops grow, he saw that there are intermingled species there.16 If the [intermingled] species covered one twenty-fourth of the area in the field, he should gather it until he reduces the amount because of the impression that might be created.17 [An onlooker might think that] perhaps he sowed mixed substances intentionally. [This applies] whether the [intermingled] species that grew was grain and legumes amid grain and legumes or garden seeds amid grain, legumes, and garden seed. If the amount that grew was less than this, he does not need to reduce it.
Halacha 8
When does the above apply? When there is a reason to suspect [that he did so intentionally]. When, however, it is apparent from the situation that this was not the owner's intent, but the [intermingled species] grew on their own accord, we do not require him to reduce their amount.
Halacha 9
Halacha 10
How is it possible to know whether the chilbah is planted for human consumption? When it is sown in a series of rows and there is a border around it.20
Similarly, if different species grew in the place of the grainheap, we do not require him to uproot them, for it is known that he does not desire plants to grow in the place of the grainheap.21 If he removed some of the growths - which indicates that he desires to maintain [the plants] that remain - we tell him to uproot everything except one species.22
Halacha 11
We may not plant vegetables in a stump of a wild fig tree or the like.23
[The following laws apply when a person] buries a bundle24of turnips, radishes, or the like under a tree, or even under a vine.25 If some of the leaves were revealed, he need not be concerned [about the prohibition againstkilayim],26 since he does not desire that [the buried vegetables] take root. If they were not [tied in] a bundle or their leaves were not revealed,27 he must show concern for that prohibition.
Halacha 12
When a field had been sown and the produce [that grew] was harvested, but the roots were left in the earth, one should not sow another type of produce in that field until the roots are removed. [This applies] even if [these roots] will not produce a plant for several years.28
Halacha 13
When a person had sown wheat in his field and then changed his mind and decided to sow barley before the wheat grew, he must wait until the wheat seeds rot and decompose in the earth - i.e., three days if the field is well irrigated. Afterwards, he should turn the land upside down with a plow29 and sow the other species. He does not have to turn the entire field upside down until there is not one kernel of wheat that has not been uprooted. Instead, he should plow the field like he would plow it before rainfall so that it would be watered thoroughly.
Halacha 14
If the wheat grew and then he changed his mind and decided to sow barley, he should turn over the field30 and then sow it. If he let his animal into the field and it ate the growths, it is permitted to sow the other species.
Halacha 15
On the first of Adar, a pronouncement is made regarding [the need for concern for] kilayim.31 Every person should go out to his garden and his field and clean it from mixed species. On the fifteenth of [Adar], the agents of the courts go out and spread out [throughout the land] to check.
Halacha 16
Originally, [the agents of the court] would uproot [the mixed species] and cast them out and the owners of the fields would be happy that [the court's agents] would be cleaning their fields.32 [As a safeguard against indolence, the court ordained] that they would declare ownerless33 any field where mixed species were found, provided the [additional] species was one twenty-fourth [of the entire crop]. If it is less than that, they should not touch it.
Halacha 17
The agents of the court return during the intermediate days of Pesach to look at the crop that were late in ripening. If mixed species have budded, we do not wait. Instead, [the agents] go out immediately and declare the entire field ownerless if one twenty-fourth of it is from a second species.
FOOTNOTES
1.
As stated in Halachah 6, this and the following halachot apply when the mixture came about unintentionally. If the mixture was made intentionally, even the slightest amount is forbidden.
2.
When quoting this law, the Shulchan Aruch(Yoreh De'ah 297:5) speaks of 24 se'ah of barley.
3.
By removing the kernels.
4.
So that the amount of wheat will no longer be considered significant.
The Jerusalem Talmud (Kilayim 2:1) refers to the general principle (Beitzah 4b) that we do not nullify the existence of a prohibited substance. Why then are we allowed to add more barley and thus nullify the presence of the wheat?
It explains that the mixture is forbidden only because of the appearance created, i.e., as stated in Chapter 3, Halachah 5, mixed substances are forbidden only if the mixture is noticeable to the eye. Hence, if the barley is added before the mixture is sown, when the crops grow, the mixture will not be noticeable. Hence, there is no prohibition involved (Rambam LeAm).
5.
There are those who interpret the Jerusalem Talmud as implying that in this instance, the prohibition is merely Rabbinic in origin. Hence, they question this ruling. According to the explanation in the previous note, however, there is no difficulty.
6.
There are six kab in a se'ah. Thus there is not enough of any one different species for it to be considered as a forbidden mixture on its own. Nevertheless, since when combined, there is a significant amount of seeds of other species, the mixture is forbidden.
7.
The seeds of garden vegetables are far smaller than those of grains and legumes. Thus a far lesser amount is necessary to produce a crop. We must take this factor into consideration in these calculations [Rav Ovadiah of Bartenura (Kilayim 2:2)].
8.
I.e., a square 50 cubits by 50 cubits, or any area of 2500 sq. cubits.
9.
According to the Rambam's statement in Halachah 1, the intent is not a se'ah, but one-twenty-fourth less.
10.
One sixth of a se'ah.
11.
I.e., a square 50 cubits by 50 cubits, or any area of 2500 sq. cubits.
12.
I.e., we are speaking about sowing seeds that are bulkier than the seeds of grain and a larger amount is necessary to be sown in the area in which a se'ah of grain seeds would be sown.
13.
I.e., one twenty-fourth of two se'ah, double the ordinary amount.
14.
I.e., after the two species were mixed together accidentally, the person sowed the mixture with the intent of benefiting from both species (Kessef Mishneh).
15.
I.e., with the intent that each one grow in a separate place.
16.
And he does not desire to benefit from the intermingled species (Turei Zahav 297:3).
17.
In the initial halachot of this chapter, a Scriptural prohibition was involved, as evident from the fact that the person was punished by lashes. For those halachot were speaking about instances where the person desired to benefit from the forbidden mixture. In this instance, we are speaking about an instance where he did not desire to benefit. Hence there is only a Rabbinic prohibition involved (Turei Zahav 297:4). Alternatively, the explanation given in note 3 can be employed here as well.
18.
A pungent herb also known as fenugreek.
19.
Instead of for animal fodder, as is also done on occasion.
20.
And not in a haphazard manner [the Rambam's Commentary to the Mishnah (Kilayim 2:5) based on Bava Kama 81a].
21.
That place has to be flat and smooth so that the grain can be threshed (ibid.).
22.
For anything more than one species would be considered kilayim.
23.
I.e., grafting vegetables onto any other tree is also forbidden, as stated in Chapter 1, Halachah 5.
The Radbaz states by using the term "wild fig tree," instead of fig tree, the Rambam - and his source, Kilayim 1:9 - are emphasizing that even though one might think that a wild fig tree resembles a non-fruitbearing tree, that is not so. From this statement, we learn that the Radbaz maintains that there is no prohibition against grafting a vegetable onto a non-fruitbearing tree. This point is a matter of discussion among the commentaries.
24.
If, however, they are not tied as a bundle, more stringent laws apply as indicated in the conclusion of the halachah. The rationale is that the fact that the vegetables are tied in a bundle indicates that they were placed in the earth for storage - in that era, there was no refrigeration - and not so that they would grow.
25.
The Rambam mentions a vine, because that is the wording used in his source (ibid.), but it applies to other trees as well.
From the connection to the initial clause of the halachah and from the fact that other trees aside from a vine are mentioned, we can conclude that this clause also focuses on grafting. For there is no prohibition against planting vegetables in an orchard of trees other than a vineyard. What grafting is involved? It is possible to explain that the intermingling of the roots of the vegetable and the roots of the tree or vine could be considered as grafting (Rambam LeAm).
26.
Nor those involving the Sabbatical year, the tithes, or the Sabbath labors (ibid.).
27.
For this is not the ordinary way to plant these vegetable. The Ra'avad rules that the prohibition against kilayim does not apply even when the leaves are not revealed. The Radbaz and the Kessef Mishneh, however, justify the Rambam's view. The Shulchan Aruch (Yoreh De'ah 297:11) quotes the Rambam's ruling.
28.
The Rambam's ruling is based on his interpretation of Kilayim 2:5. The Ra'avad objects, offering a different understanding of that mishnah. The Shulchan Aruch (Yoreh De'ah 297:12) follows the Rambam's understanding.
29.
For after these steps, the seeds that were planted initially will no longer grow [the Rambam's Commentary to the Mishnah (Kilayim 2:3)]. The Ra'avad differs and maintains that even one of these steps is sufficient. There is no need to both wait and plow. The Radbaz and the Kessef Mishnehjustify the Rambam's view. The Shulchan Aruch (Yoreh De'ah 297:13) follows the Rambam's understanding.
30.
For the plowing will destroy the plants that have grown. In contrast to the previous halachah, in this instance, he does not have to wait three days, because we do not think that the seeds will produce another plant.
31.
This is the time when plants first begin to grow and it is able to see whether one's fields and orchards have mixed species growing in them or not.
32.
And hence, they would be lax in doing so themselves.
33.
See the Sefer Meirat Einayim 273:27 which states that according to the Shulchan Aruch(and the Rambam) the court's agents must declare the field ownerless. According to theTur, by contrast, if a person sees mixed species are growing in a field, he may take possession of it, for it is considered ownerless even though the court has not made a declaration to that effect as of yet.
• English Text | Video Class• "Today's Day"
Wednesday, Adar II 6, 5776 · 16 March 2016
Shabbat Adar Sheini 6 5703
Haftora: Vatishlam kol ham'lacha. In the haftora b'rachot we always say ne'eman v'rachaman ata, and toshia ut'samach (p. 187).
Torah lessons: Chumash: Pekudei, Shevi'i with Rashi.
Tehillim: 35-38.
Tanya: The explanation of (p. 157)...Man will understand. (p. 163).
It is a tradition among the elders of anash1 that the Tanya is a compilation of words of counsel given by the Alter Rebbe toanash at yechidus during the years 5540-5550 (1780-1790). In the summer of 5552 (1792) he began arranging the Tanya in the form it now has. A year later, there were already numerous copies, and in time, there were corruptions of the text and even falsifications. For that reason the Rebbe then moved quickly to have it printed.
Another version: For twenty years the Rebbe wrote his work, the Tanya, painstakingly examining every last word. By the year 5555 (1795) the text was pure and clarified and he granted permission to copy it. When copies became numerous and corrupted he had it printed.
The Tzemach Tzedek related that on the first Rosh Hashana of his life (in 5550, 1789) the Alter Rebbe spoke on the statement in the Talmud, He is administered an oath, Be a tzadik... This discourse is in fact the first three chapters of Tanya.
FOOTNOTES
1. Members of the Chabad chassidic community.•
Daily Thought:
Self-Made Exile
Nothing is more empowering than the decision to do good despite all odds. Nothing is more liberating than stealing time from a busy day to immerse yourself in the ocean of Torah.
There is no greater freedom than ignoring the entire world while you converse with its Creator.
Take charge. Just do it. The world releases its stranglehold and recedes to the background. The universe becomes your servant. You are free.
Exile begins when we believe the world is a big place and we are its tiny prisoners.
Freedom begins when we believe in our purpose and do what we are here to do.
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