Torah Reading
Simchat Torah: Deuteronomy 33:1 This is the blessing that Moshe, the man of God, spoke over the people of Isra’el before his death:
2 “Adonai came from Sinai;
from Se‘ir he dawned on his people,
shone forth from Mount Pa’ran;
and with him were myriads of holy ones;
at his right hand
was a fiery law for them.
3 He truly loves the peoples —
all his holy ones are in your hand;
sitting at your feet,
they receive your instruction,
4 the Torah Moshe commanded us
as an inheritance for the community of Ya‘akov.
5 Then a king arose in Yeshurun
when the leaders of the people were gathered,
all the tribes of Isra’el together.
6 “Let Re’uven live and not die out,
even though his numbers grow few.”
7 Of Y’hudah he said:
“Hear, Adonai, the cry of Y’hudah!
Bring him in to his people,
let his own hands defend him;
but you, help him against his enemies.”
(ii) 8 Of Levi he said:
“Let your tumim and urim
be with your pious one,
whom you tested at Massah,
with whom you struggled at M’rivah Spring.
9 Of his father and mother he said, ‘I don’t know them’;
he didn’t acknowledge his brothers or children.
For he observed your word,
and he kept your covenant.
10 They will teach Ya‘akov your rulings,
Isra’el your Torah.
They will set incense before you
and whole burnt offerings on your altar.
11 Adonai, bless his possessions,
accept the work he does;
but crush his enemies hip and thigh;
may those who hate him rise no more.”
12 Of Binyamin he said:
“Adonai’s beloved lives securely.
He protects him day after day.
He lives between his shoulders.”
(iii) 13 Of Yosef he said:
“May Adonai bless his land
with the best from the sky, for the dew,
and for what comes from the deep beneath,
14 with the best of what the sun makes grow,
with the best of what comes up each month,
15 with the best from the mountains of old,
with the best from the eternal hills,
16 with the best from the earth and all that fills it,
and the favor of him who lived in the [burning] bush.
May blessing come on the head of Yosef,
on the brow of the prince among his brothers.
17 His firstborn bull — glory is his;
his horns are those of a wild ox;
With them he will gore the peoples,
all of them, to the ends of the earth.
These are the myriads of Efrayim;
these are the thousands of M’nasheh.”
(iv) 18 Of Z’vulun he said:
“Rejoice, Z’vulun, as you go forth,
and you, Yissakhar, in your tents.
19 They will summon peoples to the mountain
and there offer righteous sacrifices;
for they will draw from the abundance of the seas
and from the hidden treasures of the sand.”
20 Of Gad he said:
“Blessed is he who makes Gad so large;
he lies there like a lion,
tearing arm and scalp.
21 He chose the best for himself
when the princely portion was assigned.
When the leaders of the people came,
he carried out Adonai’s justice
and his rulings concerning Isra’el.”
(v) 22 Of Dan he said:
“Dan is a lion cub
leaping forth from Bashan.”
23 Of Naftali he said:
“You, Naftali, satisfied with favor
and full of blessing from Adonai,
take possession of the sea and the south.”
24 Of Asher he said:
“May Asher be most blessed of sons,
may he be the favorite among his brothers
and bathe his feet in oil.
25 May your bolts be of iron and bronze
and your strength last as long as you live.
26 “Yeshurun, there is no one like God,
riding through the heavens to help you,
riding on the clouds in his majesty.
(vi) 27 The God of old is a dwelling-place,
with everlasting arms beneath.
He expelled the enemy before you
and he said, ‘Destroy!’
28 So Isra’el lives in security;
the fountain of Ya‘akov is alone
in a land of grain and new wine,
where the skies drip with dew.
29 Happy are you, Isra’el!
“Who is like you, a people saved by Adonai,
your defender helping you
and your sword of triumph?
Your enemies will cringe before you,
but you will trample down their high places.”
34:1 (vii) Moshe ascended from the plains of Mo’av to Mount N’vo, to the summit of Pisgah, across from Yericho. There Adonai showed him all the land — Gil‘ad as far as Dan, 2 all Naftali, the land of Efrayim and M’nasheh, the land of Y’hudah all the way to the sea beyond, 3 the Negev, and the ‘Aravah, including the valley where Yericho, the City of Date-Palms, as far away as Tzo‘ar. 4 Adonai said to him, “This is the land concerning which I swore to Avraham, Yitz’chak and Ya‘akov, ‘I will give it to your descendants.’ I have let you see it with your eyes, but you will not cross over there.”
5 So Moshe, the servant of Adonai, died there in the land of Mo’av, as Adonai had said. 6 He was buried in the valley across from Beit-P‘or in the land of Mo’av, but to this day no one knows where his grave is.
7 Moshe was 120 years old when he died, with eyes undimmed and vigor undiminished. 8 The people of Isra’el mourned Moshe on the plains of Mo’av for thirty days; after this, the days of crying and mourning for Moshe ended.
9 Y’hoshua the son of Nun was full of the Spirit of wisdom, for Moshe had laid his hands on him, and the people of Isra’el heeded him and did what Adonai had ordered Moshe.
10 Since that time there has not arisen in Isra’el a prophet like Moshe, whom Adonai knew face to face. 11 What signs and wonders Adonai sent him to perform in the land of Egypt upon Pharaoh, all his servants and all his land! 12 What might was in his hand! What great terror he evoked before the eyes of all Isra’el!
Be strong, be strong, and let us be strengthened!
Genesis 1:1 In the beginning God created the heavens and the earth. 2 The earth was unformed and void, darkness was on the face of the deep, and the Spirit of God hovered over the surface of the water. 3 Then God said, “Let there be light”; and there was light. 4 God saw that the light was good, and God divided the light from the darkness. 5 God called the light Day, and the darkness he called Night. So there was evening, and there was morning, one day.
6 God said, “Let there be a dome in the middle of the water; let it divide the water from the water.” 7 God made the dome and divided the water under the dome from the water above the dome; that is how it was, 8 and God called the dome Sky. So there was evening, and there was morning, a second day.
9 God said, “Let the water under the sky be gathered together into one place, and let dry land appear,” and that is how it was. 10 God called the dry land Earth, the gathering together of the water he called Seas, and God saw that it was good.
11 God said, “Let the earth put forth grass, seed-producing plants, and fruit trees, each yielding its own kind of seed-bearing fruit, on the earth”; and that is how it was. 12 The earth brought forth grass, plants each yielding its own kind of seed, and trees each producing its own kind of seed-bearing fruit; and God saw that it was good. 13 So there was evening, and there was morning, a third day.
(A: ii) 14 God said, “Let there be lights in the dome of the sky to divide the day from the night; let them be for signs, seasons, days and years; 15 and let them be for lights in the dome of the sky to give light to the earth”; and that is how it was. 16 God made the two great lights — the larger light to rule the day and the smaller light to rule the night — and the stars. 17 God put them in the dome of the sky to give light to the earth, 18 to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. 19 So there was evening, and there was morning, a fourth day.
20 God said, “Let the water swarm with swarms of living creatures, and let birds fly above the earth in the open dome of the sky.” 21 God created the great sea creatures and every living thing that creeps, so that the water swarmed with all kinds of them, and there was every kind of winged bird; and God saw that it was good. 22 Then God blessed them, saying, “Be fruitful, multiply and fill the water of the seas, and let birds multiply on the earth.” 23 So there was evening, and there was morning, a fifth day.
(A: iii) 24 God said, “Let the earth bring forth each kind of living creature — each kind of livestock, crawling animal and wild beast”; and that is how it was. 25 God made each kind of wild beast, each kind of livestock and every kind of animal that crawls along the ground; and God saw that it was good.
26 Then God said, “Let us make humankind in our image, in the likeness of ourselves; and let them rule over the fish in the sea, the birds in the air, the animals, and over all the earth, and over every crawling creature that crawls on the earth.”
27 So God created humankind in his own image;
in the image of God he created him:
male and female he created them.
28 God blessed them: God said to them, “Be fruitful, multiply, fill the earth and subdue it. Rule over the fish in the sea, the birds in the air and every living creature that crawls on the earth.” 29 Then God said, “Here! Throughout the whole earth I am giving you as food every seed-bearing plant and every tree with seed-bearing fruit. 30 And to every wild animal, bird in the air and creature crawling on the earth, in which there is a living soul, I am giving as food every kind of green plant.” And that is how it was. 31 God saw everything that he had made, and indeed it was very good. So there was evening, and there was morning, a sixth day.
2:1 Thus the heavens and the earth were finished, along with everything in them. 2 On the seventh day God was finished with his work which he had made, so he rested on the seventh day from all his work which he had made. 3 God blessed the seventh day and separated it as holy; because on that day God rested from all his work which he had created, so that it itself could produce.
Simchat Torah: Numbers 29:(Maftir) 35 “‘On the eighth day you are to have a festive assembly: you are not to do any kind of ordinary work; 36 but you are to present a burnt offering, an offering made by fire, giving a fragrant aroma to Adonai — one bull, one ram, seven male lambs in their first year, without defect; 37 with the grain and drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; 38 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
39 “‘You are to offer these to Adonai at your designated times in addition to your vows and voluntary offerings — whether these are your burnt offerings, grain offerings, drink offerings or peace offerings.’”
30:1 (29:40) Moshe told the people of Isra’el everything, just as Adonai had ordered Moshe.
Simchat Torah: Joshua 1:1 After the death of Moshe the servant of Adonai, Adonai said to Y’hoshua the son of Nun, Moshe’s assistant, 2 “Moshe my servant is dead. So now, get up and cross over this Yarden, you and all the people, to the land I am giving to them, the people of Isra’el. 3 I am giving you every place you will step on with the sole of your foot, as I said to Moshe. 4 All the land from the desert and the L’vanon to the great river, the Euphrates River — all the land of the Hitti — and on to the Great Sea in the west will be your territory. 5 No one will be able to withstand you as long as you live. Just as I was with Moshe, so I will be with you. I will neither fail you nor abandon you.
6 “Be strong, be bold; for you will cause this people to inherit the land I swore to their fathers I would give them. 7 Only be strong and very bold in taking care to follow all the Torah which Moshe my servant ordered you to follow; do not turn from it either to the right or to the left; then you will succeed wherever you go. 8 Yes, keep this book of the Torah on your lips, and meditate on it day and night, so that you will take care to act according to everything written in it. Then your undertakings will prosper, and you will succeed. 9 Haven’t I ordered you, ‘Be strong, be bold’? So don’t be afraid or downhearted, because Adonai your God is with you wherever you go.”
10 Y’hoshua instructed the officials of the people 11 to go through the camp and order the people, “Prepare provisions, because in three days you will cross this Yarden to go in and take possession of the land Adonai your God is giving you.”
12 To the Re’uveni, the Gadi and the half-tribe of M’nasheh Y’hoshua said, 13 “Remember what Moshe the servant of Adonai ordered you: ‘Adonai your God has let you rest and will give you this land.’ 14 Your wives, your little ones and your livestock will stay in the land Moshe gave you on the east side of the Yarden; but you are to cross over armed as a fighting force ahead of your brothers, to help them; 15 until Adonai allows your brothers to rest, as he has allowed you; and they too have taken possession of the land Adonai your God is giving them. At that point, you will return to the land which is yours and possess it, the land Moshe the servant of Adonai gave you in ‘Ever-HaYarden to the east, toward the sunrise.”
16 They answered Y’hoshua, “We will do everything you have ordered us to do, and we will go wherever you send us. 17 Just as we listened to everything Moshe said, so will we listen to you. Only may Adonai your God be with you as he was with Moshe. 18 If anyone rebels against your order and doesn’t heed what you say in every detail of your order, he will be put to death. Just be strong, be bold!”
Today's Laws & Customs:
• Completing, beginning, and rejoicing with the Torah ("Hakafot")
Today is Simchat Torah ("Rejoicing of the Torah"), on which we conclude, and begin anew, the annual Torah reading cycle. The event is marked with great rejoicing, and the "hakafot" procession, held both on the eve and morning of Simchat Torah, in which we march and dance with Torah scrolls around the reading table in the synagogue. In the words of the Chassidic saying, "On Simchat Torah, we rejoice in the Torah, and the Torah rejoices in us; the Torah, too, wants to dance, so we become the Torah's dancing feet."
During today's Torah reading, everyone, including children under the age of Bar Mitzvah, is called up to the Torah; thus the reading is read numerous times, and each aliyah is given collectively to many individuals, so that everyone should recite the blessing over the Torah on this day.
Links: Torah in the Winter; Dancing with the Torah; Love, Marriage and Hakafot; A Crown of Slippers
• Torah Reading
Vzot Haberachah (Deuteronomy 33-34)
(Deuteronomy 33:1 This is the blessing that Moshe, the man of God, spoke over the people of Isra’el before his death:
2 “Adonai came from Sinai;
from Se‘ir he dawned on his people,
shone forth from Mount Pa’ran;
and with him were myriads of holy ones;
at his right hand
was a fiery law for them.
3 He truly loves the peoples —
all his holy ones are in your hand;
sitting at your feet,
they receive your instruction,
4 the Torah Moshe commanded us
as an inheritance for the community of Ya‘akov.
5 Then a king arose in Yeshurun
when the leaders of the people were gathered,
all the tribes of Isra’el together.
6 “Let Re’uven live and not die out,
even though his numbers grow few.”
7 Of Y’hudah he said:
“Hear, Adonai, the cry of Y’hudah!
Bring him in to his people,
let his own hands defend him;
but you, help him against his enemies.”
(ii) 8 Of Levi he said:
“Let your tumim and urim
be with your pious one,
whom you tested at Massah,
with whom you struggled at M’rivah Spring.
9 Of his father and mother he said, ‘I don’t know them’;
he didn’t acknowledge his brothers or children.
For he observed your word,
and he kept your covenant.
10 They will teach Ya‘akov your rulings,
Isra’el your Torah.
They will set incense before you
and whole burnt offerings on your altar.
11 Adonai, bless his possessions,
accept the work he does;
but crush his enemies hip and thigh;
may those who hate him rise no more.”
12 Of Binyamin he said:
“Adonai’s beloved lives securely.
He protects him day after day.
He lives between his shoulders.”
(iii) 13 Of Yosef he said:
“May Adonai bless his land
with the best from the sky, for the dew,
and for what comes from the deep beneath,
14 with the best of what the sun makes grow,
with the best of what comes up each month,
15 with the best from the mountains of old,
with the best from the eternal hills,
16 with the best from the earth and all that fills it,
and the favor of him who lived in the [burning] bush.
May blessing come on the head of Yosef,
on the brow of the prince among his brothers.
17 His firstborn bull — glory is his;
his horns are those of a wild ox;
With them he will gore the peoples,
all of them, to the ends of the earth.
These are the myriads of Efrayim;
these are the thousands of M’nasheh.”
(iv) 18 Of Z’vulun he said:
“Rejoice, Z’vulun, as you go forth,
and you, Yissakhar, in your tents.
19 They will summon peoples to the mountain
and there offer righteous sacrifices;
for they will draw from the abundance of the seas
and from the hidden treasures of the sand.”
20 Of Gad he said:
“Blessed is he who makes Gad so large;
he lies there like a lion,
tearing arm and scalp.
21 He chose the best for himself
when the princely portion was assigned.
When the leaders of the people came,
he carried out Adonai’s justice
and his rulings concerning Isra’el.”
(v) 22 Of Dan he said:
“Dan is a lion cub
leaping forth from Bashan.”
23 Of Naftali he said:
“You, Naftali, satisfied with favor
and full of blessing from Adonai,
take possession of the sea and the south.”
24 Of Asher he said:
“May Asher be most blessed of sons,
may he be the favorite among his brothers
and bathe his feet in oil.
25 May your bolts be of iron and bronze
and your strength last as long as you live.
26 “Yeshurun, there is no one like God,
riding through the heavens to help you,
riding on the clouds in his majesty.
(vi) 27 The God of old is a dwelling-place,
with everlasting arms beneath.
He expelled the enemy before you
and he said, ‘Destroy!’
28 So Isra’el lives in security;
the fountain of Ya‘akov is alone
in a land of grain and new wine,
where the skies drip with dew.
29 Happy are you, Isra’el!
“Who is like you, a people saved by Adonai,
your defender helping you
and your sword of triumph?
Your enemies will cringe before you,
but you will trample down their high places.”
34:1 (vii) Moshe ascended from the plains of Mo’av to Mount N’vo, to the summit of Pisgah, across from Yericho. There Adonai showed him all the land — Gil‘ad as far as Dan, 2 all Naftali, the land of Efrayim and M’nasheh, the land of Y’hudah all the way to the sea beyond, 3 the Negev, and the ‘Aravah, including the valley where Yericho, the City of Date-Palms, as far away as Tzo‘ar. 4 Adonai said to him, “This is the land concerning which I swore to Avraham, Yitz’chak and Ya‘akov, ‘I will give it to your descendants.’ I have let you see it with your eyes, but you will not cross over there.”
5 So Moshe, the servant of Adonai, died there in the land of Mo’av, as Adonai had said. 6 He was buried in the valley across from Beit-P‘or in the land of Mo’av, but to this day no one knows where his grave is.
7 Moshe was 120 years old when he died, with eyes undimmed and vigor undiminished. 8 The people of Isra’el mourned Moshe on the plains of Mo’av for thirty days; after this, the days of crying and mourning for Moshe ended.
9 Y’hoshua the son of Nun was full of the Spirit of wisdom, for Moshe had laid his hands on him, and the people of Isra’el heeded him and did what Adonai had ordered Moshe.
10 Since that time there has not arisen in Isra’el a prophet like Moshe, whom Adonai knew face to face. 11 What signs and wonders Adonai sent him to perform in the land of Egypt upon Pharaoh, all his servants and all his land! 12 What might was in his hand! What great terror he evoked before the eyes of all Isra’el!)
Today's Study:
Chitas and Rambam for today:
Chumash: Bereishit, 3rd Portion Genesis 2:20-3:21 with Rashi
• Genesis Chapter 2
20And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him. כוַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ:
21And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. כאוַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים | תַּרְדֵּמָ֛ה עַל־הָֽאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה:
And the Lord God caused a deep sleep to fall: [Gen. Rabbah 17:4] When He brought them [the animals], He brought before him of every species, male and female. He (Adam) said, “Everyone has a mate, but I have no mate.” Immediately,“And God caused to fall.” ולאדם לא מצא עזר. ויפל ה' א-להים תרדמה:כשהביאן הביאן לפניו כל מין ומין זכר ונקבה, אמר לכלם יש בן זוג ולי אין בן זוג, מיד ויפל:
of his sides: Heb. מִצַּלְעֹתיו, of his sides, like (Exod. 26:20):“And for the side (וּלְצֶלַע) of the Tabernacle.” This coincides with what they [the Rabbis] said: They were created with two faces. — [from Gen. Rabbah 8:1] See also Eruvin 18a, Ber. 61a. מצלעותיו: מסטריו, כמו (שמות כו כ) ולצלע המשכן, זהו שאמרו שני פרצופים נבראו:
and He closed: the place of the incision. — [from Ber. 61a, Eruv. 18a] ויסגר: מקום החתך:
and he slept, and He took: So that he should not see the piece of flesh from which she was created, lest she be repulsive to him. — [from Sanh. 39a] ויישן ויקח: שלא יראה חתיכת הבשר שממנו נבראת ותתבזה עליו:
22And the Lord God built the side that He had taken from man into a woman, and He brought her to man. כבוַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים | אֶת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם:
[And He] built: [He made her] like a building, broad at the bottom and narrow at the top, so that she can carry a fetus, like a storehouse of wheat, which is broad at the bottom and narrow on top, so that its burden should not weigh on its walls. — [from Ber. 61a, Eruv. 18a] ויבן: כבנין, רחבה מלמטה וקצרה מלמעלה לקבל הולד, כאוצר של חטים שהוא רחב מלמטה וקצר מלמעלה, שלא יכביד משאו על קירותיו:
[And He] built the side…into a woman: lit. to a woman, to become a woman, like (Jud. 8:27):“and Gideon made it into an ephod,” to be an ephod. ויבן וגו' את הצלע וגו' לאשה: להיות אשה, כמו (שופטים ח כז) ויעש אותו גדעון לאפוד, להיות אפוד:
23And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)." כגוַיֹּ֘אמֶר֘ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת:
This time: This teaches us that Adam came to all the animals and the beasts [in search of a mate], but he was not satisfied until he found Eve. — [from Yev. 63a] זאת הפעם: מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו בהם עד שבא על חוה:
This one shall be called ishah because, from ish: One expression coincides with the other [i. e., the words אִישׁ and words אִשָּׁה have the same root]. From here is derived that the world was created with the Holy Tongue. — [from Gen. Rabbah 18:4] לזאת יקרא אשה כי מאיש וגו': לשון נופל על לשון, מכאן שנברא העולם בלשון הקדש:
24Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. כדעַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד:
Therefore, a man shall leave: The Divine Spirit says this, to prohibit forbidden unions to the Noahides. — [from Sanh. 58a] על כן יעזב איש: רוח הקודש אומרת כן, לאסור על בני נח את העריות:
one flesh: The fetus is formed by them both, and there [in the child] their flesh becomes one. — [from Sanh. 58a] לבשר אחד: הולד נוצר על ידי שניהם, ושם נעשה בשרם אחד:
25Now they were both naked, the man and his wife, but they were not ashamed. כהוַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבּשָֽׁשׁוּ:
but they were not ashamed: for they did not know the way of modesty, to distinguish between good and evil (Gen. Rabbah) (Targum Yerushalmi), and even though knowledge was granted him to call [all the creatures] names, he was not imbued with the evil inclination until he ate of the tree, and the evil inclination entered into him, and he knew the difference between good and evil (Gen. Rabbah) (Zohar, vol. 1, 36b; Mid. Tadshei 7). ולא יתבוששו: שלא היו יודעים דרך צניעות להבחין בין טוב לרע, ואף על פי שנתנה בו דעה לקרות שמות, לא נתן בו יצר הרע עד אכלו מן העץ ונכנס בו יצר הרע וידע מה בין טוב לרע:
Genesis Chapter 3
1Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'" אוְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֨אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן:
Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6] והנחש היה ערום: מה ענין זה לכאן היה לו לסמוך (פסוק כא) ויעש לאדם ולאשתו כתנות עור וילבישם. אלא למדך מאיזו עילה קפץ הנחש עליהם, ראה אותם ערומים ועוסקים בתשמיש לעין כל ונתאוה לה:
cunning, more than all: Commensurate with its cunning and its greatness, was its downfall- [it was] cunning, more than all, [and it was] cursed, more than all. — [from Gen. Rabbah 19:1] ערום מכל: לפי ערמתו וגדולתו היתה מפלתו, ערום מכל, ארור מכל:
Did…indeed say, etc.: Did He say to you, “You shall not eat of any, etc.?” Even though he saw them eating of the other fruits, he spoke to her at length in order that she answer him and come to speak of that tree. — [from Pirkei d’Rabbi Eliezer , ed. Horowitz, ch. 13; Avoth d’Rabbi Nathan , ch. 1] אף כי אמר וגו': שמא אמר לכם לא תאכלו מכל וגו' - ואף על פי שראה אותם אוכלים משאר פירות, הרבה עליה דברים כדי שתשיבנו ויבא לדבר באותו העץ:
2And the woman said to the serpent, "Of the fruit of the trees of the garden we may eat. בוַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל:
3But of the fruit of the tree that is in the midst of the garden, God said, "You shall not eat of it, and you shall not touch it, lest you die.'" גוּמִפְּרִ֣י הָעֵץ֘ אֲשֶׁ֣ר בְּתֽוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן:
and you shall not touch it: She added to the command; therefore, she came to diminish it. That is what is stated (Prov. 30:6): “Do not add to His words.” - [from Sanh. 29a] ולא תגעו בו: הוסיפה על הצווי, לפיכך באה לידי גרעון, הוא שנאמר (משלי ל ו) אל תוסף על דבריו:
4And the serpent said to the woman, "You will surely not die. דוַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹא־מ֖וֹת תְּמֻתֽוּן:
You will surely not die: He pushed her until she touched it. He said to her, “Just as there is no death in touching, so is there no death in eating” (Gen. Rabbah 19:3). לא מות תמתון: דחפה עד שנגעה בו, אמר לה כשם שאין מיתה בנגיעה כך אין מיתה באכילה:
5For God knows that on the day that you eat thereof, your eyes will be opened, and you will be like angels, knowing good and evil." הכִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכָלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִֽהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹֽדְעֵ֖י ט֥וֹב וָרָֽע:
For God knows: Every craftsman hates his fellow craftsmen. He [God] ate of the tree and created the world (Gen. Rabbah 19:4). כי יודע: כל אומן שונא את בני אומנתו, מן העץ אכל וברא את העולם:
and you will be like angels: Creators of worlds. — [from Pirkei d’Rabbi Eliezer , ch. 13] והייתם כא-להים: יוצרי עולמות:
6And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate. ווַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַֽאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָֽעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל:
And the woman saw: She understood the words of the serpent and they appealed to her; so she believed him (Gen. Rabbah 19:4). ותרא האשה: ראתה דבריו של נחש והנאו לה והאמינתו:
that the tree was good: to [cause them to] be like angels. כי טוב העץ: להיות כא-להים:
and that it was a delight to the eyes: As he had said to her, “and your eyes will be opened.” וכי תאוה הוא לעינים: כמו שאמר לה ונפקחו עיניכם:
and that the tree was desirable to make one wise: As he said to her, “knowing good and evil.” ונחמד להשכיל: כמו שאמר לה יודעי טוב ורע:
and she gave also to her husband: lest she die and he live and marry someone else. — [from Pirkei d’Rabbi Eliezer , ch. 13] ותתן גם לאשה עמה: שלא תמות היא ויחיה הוא, וישא אשה אחרת:
also: to include the cattle and beasts - [from Gen. Rabbah 19:5]. גם: לרבות כל בהמה וחיה:
7And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves and made themselves girdles. זוַתִּפָּקַ֨חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת:
And…were opened: Scripture is referring to wisdom, and not to actual vision, and the end of the verse proves this. — [from Gen. Rabbah 19:7] ותפקחנה עיני שניהם: לענין החכמה דבר הכתוב ולא לענין ראיה ממש, וסוף המקרא מוכיח:
and they knew that they were naked: Even a blind man knows when he is naked! What then is the meaning of “and they knew that they were naked” ? They had one commandment in their possession, and they became denuded of it. וידעו כי ערומים הם: אף הסומא יודע כשהוא ערום, אלא מהו וידעו כי עירומים הם, מצוה אחת היתה בידם ונתערטלו הימנה:
fig leaves: That is the tree of which they had eaten. With that which they had sinned, they were rectified, but the other trees prevented them from taking their leaves. — [from Ber. 40a, Sanh. 70b] Now why was the tree not identified? Because the Holy One, blessed be He, does not wish to grieve any creature, so that [others] should not put it to shame and say, “This is [the tree] because of which the world suffered.” (Midrash of Rabbi Tanchuma, Vayera 14, Buber 32). עלה תאנה: הוא העץ שאכלו ממנו, בדבר שנתקלקלו בו נתקנו, אבל שאר העצים מנעום מליטול עליהם. ומפני מה לא נתפרסם העץ, שאין הקב"ה חפץ להונות בריה, שלא יכלימוהו ויאמרו זהו שלקה העולם על ידו. מדרש רבי תנחומא (וירא יד):
8And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden. חוַיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן:
And they heard: There are many Aggadic midrashim, and our Sages already arranged them in their proper order in Genesis Rabbah and in other midrashim, but I have come only [to teach] the simple meaning of the Scripture and such Aggadah that clarifies the words of the verses, each word in its proper way. וישמעו: יש מדרשי אגדה רבים וכבר סדרום רבותינו על מכונם בבראשית רבה (יט ו) ובשאר מדרשות ואני לא באתי אלא לפשוטו של מקרא ולאגדה המישבת דברי המקרא דבר דבור על אופניו:
And they heard: What did they hear? They heard the voice of the Holy One, blessed be He, which was going in the garden. — [from Gen. Rabbah 19:7] וישמעו: מה שמעו, שמעו את קול הקב"ה שהיה מתהלך בגן:
to the direction of the sun: To that direction in which the sun sets, and this is the west, for toward evening, the sun is in the west, and they sinned in the tenth [hour]. — [from Gen. Rabbah 19:8, Sanh. 38b] לרוח היום: לאותו רוח שהשמש באה משם וזו היא מערבית, שלפנות ערב חמה במערב, והם סרחו בעשירית:
9And the Lord God called to man, and He said to him, "Where are you?" טוַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה:
Where are you: He knew where he was, but [He asked him this] in order to enter into conversation with him, lest he be frightened to answer if He should punish him suddenly (Tanchuma Tazria 9). So with Cain, He said to him (below 4:9): “Where is your brother Abel?” And so with Balaam (Num. 22:9): “Who are these men with you?” for the purpose of entering a conversation with them, and so with Hezekiah, in regard to the emissaries of Merodach Baladan (Isa. 39:3) (Gen. Rabbah 19:11). איכה: יודע היה היכן הוא, אלא ליכנס עמו בדברים, שלא יהא נבהל להשיב אם יענישהו פתאום. וכן בקין (בראשית ד ט) אמר לו אי הבל אחיך, וכן בבלעם (במדבר כב ט) מי האנשים האלה עמך, ליכנס עמהם בדברים, וכן בחזקיה בשלוחי (אויל) מרודך בלאדן (ישעיה לט ג):
10And he said, "I heard Your voice in the garden, and I was afraid because I am naked; so I hid." יוַיֹּ֕אמֶר אֶת־קֹֽלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָֽאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵֽחָבֵֽא:
11And He said, "Who told you that you are naked? Have you eaten from the tree of which I commanded you not to eat?" יאוַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ:
Who told you: From where do you know what shame there is in standing naked? מי הגיד לך: מאין לך לדעת מה בשת יש בעומד ערום:
from the tree?: Heb. הֲמִן. This is in the interrogative sense. המן העץ: בתמיה:
12And the man said, "The woman whom You gave [to be] with me she gave me of the tree; so I ate." יבוַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָֽאֹכֵֽל:
whom You gave [to be] with me: Here he [Adam] showed his ingratitude. — [from Avodah Zarah 5b] אשר נתת עמדי: כאן כפר בטובה:
13And the Lord God said to the woman, "What is this that you have done?" And the woman said, "The serpent enticed me, and I ate." יגוַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָֽאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֨אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָֽאֹכֵֽל:
enticed me: Heb. הִשִּׁיאַנִי, deceived me, like (II Chron. 32:15): “Let Hezekiah not deceive (יַשִּׁיא) you.” - [from Gen. Rabbah 19:2] השיאני: הטעני כמו (דה"י ב' לב טו) אל ישיא אתכם חזקיהו:
14And the Lord God said to the serpent, "Because you have done this, cursed be you more than all the cattle and more than all the beasts of the field; you shall walk on your belly, and you shall eat dust all the days of your life. ידוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים | אֶל־הַנָּחָשׁ֘ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכָּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹֽנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כָּל־יְמֵ֥י חַיֶּֽיךָ:
Because you have done this: From here [we learn] that we may not intercede in favor of one who entices people [to idolatry], for had He asked him, “Why did you do this?” he could have answered, “The words of the master and the words of the pupil-whose words do we obey?” [i.e., Adam and Eve should have obeyed God rather than the serpent!]- [from Sanh. 29a] כי עשית זאת: מכאן שאין מהפכים בזכותו של מסית, שאילו שאלו למה עשית זאת, היה לו להשיב דברי הרב ודברי התלמיד דברי מי שומעין:
more than all the cattle and more than all the beasts of the field: If he was cursed more than the cattle [whose gestation period is long], he was surely cursed more than the beasts [whose gestation period is comparatively shorter]. Our Rabbis established this midrash in Tractate Bechoroth (8a) to teach that the gestation period of a serpent is seven years. מכל הבהמה ומכל חית השדה: אם מבהמה נתקלל מחיה לא כל שכן, העמידו רבותינו מדרש זה במסכת בכורות (דף ח א) ללמד שימי עיבורו של נחש שבע שנים:
you shall walk on your belly: It had legs, but they were cut off. — [from Gen. Rabbah 20:5] על גחונך תלך: רגלים היו לו ונקצצו:
15And I shall place hatred between you and between the woman, and between your seed and between her seed. He will crush your head, and you will bite his heel." טווְאֵיבָ֣ה | אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַֽרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשֽׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב:
And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.” ואיבה אשית: אתה לא נתכוונת אלא שימות אדם כשיאכל הוא תחלה ותשא את חוה, ולא באת לדבר אל חוה תחלה אלא לפי שהנשים קלות להתפתות ויודעות לפתות את בעליהן, לפיכך ואיבה אשית:
He will crush your head: יְשׁוּפְךָ רֹאשׁ, lit. he will crush you the head. He will crush you, like (Deut. 9:21): “And I crushed it,” which is translated by the Targum as וְשָׁפִית יָתֵיהּ ישופך: יכתתך, כמו (דברים ט כא) ואכות אותו, ותרגומו ושפית יתיה:
and you will bite his heel: Heb. תְּשׁוּפֶנוּ. You will not stand upright and you will bite him on the heel, and even from there you will kill him. The expression תְּשׁוּפֶנוּ is like (Isa. 40:24): “He blew (נָשַׁף) on them.” When a snake comes to bite, it blows with a sort of hiss, and since the two expressions coincide [i.e., they sound alike], Scripture used the expression of נְשִׁיפָה in both cases. ואתה תשופנו עקב: לא יהא לך קומה ותשכנו בעקבו, ואף משם תמיתנו. ולשון תשופנו כמו (ישעיה מ כד) נשף בהם, כשהנחש בא לנשוך הוא נושף כמין שריקה, ולפי שהלשון נופל על הלשון כתב לשון נשיפה בשניהם:
16To the woman He said, "I shall surely increase your sorrow and your pregnancy; in pain you shall bear children. And to your husband will be your desire, and he will rule over you." טזאֶל־הָֽאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ:
your sorrow: This refers to the pain of child rearing. — [from Eruv. 100b] עצבונך: זה צער גידול בנים:
and your pregnancy: This refers to the pain of pregnancy. — [from above source] והרנך: זה צער העבור:
in pain you shall bear children: This refers to the pain of childbirth. — [from Gen. Rabbah 20:6] בעצב תלדי בנים: זה צער הלידה:
And to your husband will be your desire: for intimacy, but, nevertheless, you will not have the audacity to demand it of him with your mouth, but he will rule over you. Everything is from him and not from you. — [from Eruv. ad loc.] ואל אשך תשוקתך: לתשמיש ואף על פי כן אין לך מצח לתובעו בפה אלא הוא ימשול בך, הכל ממנו ולא ממך:
your desire: Heb. תְּשׁוּקָתֵךְ, your desire, like: (Isa. 29:8): “a yearning (שׁוֹקֵקָה) soul.” - [after Targum Onkelos] תשוקתך: תאותך, כמו (ישעיה כט ח) ונפשו שוקקה:
17And to man He said, "Because you listened to your wife, and you ate from the tree from which I commanded you saying, 'You shall not eat of it,' cursed be the ground for your sake; with toil shall you eat of it all the days of your life. יזוּלְאָדָ֣ם אָמַ֗ר כִּ֣י שָׁמַ֘עְתָּ֘ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֨אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֨יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכֲלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:
cursed be the ground for your sake: It will bring up cursed things for you, such as flies, fleas, and ants. This can be compared to one who falls into evil ways, and people curse the breasts from which he suckled. — [from Gen. Rabbah 20: 8] ארורה האדמה בעבורך: מעלה לך דברים ארורים כגון זבובים ופרעושים ונמלים, משל ליוצא לתרבות רעה והבריות מקללות שדים שינק מהם:
18And it will cause thorns and thistles to grow for you, and you shall eat the herbs of the field. יחוְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַ לָ֑ךְ וְאָֽכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה:
And it will cause thorns and thistles to grow for you: The earth-when you sow it with various species of seeds-will sprout thorns and thistles, artichokes and cardoons, which are edible only after preparation. — [from Gen. Rabbah 20:10. See also Beizah 34a] וקוץ ודרדר תצמיח לך: הארץ כשתזרענה מיני זרעים תצמיח קוץ ודרדר קונדס ועכביות, והן נאכלים על ידי תקון:
“and you shall eat the herbs of the field”: Now what [kind of] curse is this? Was it not said to him in the blessing (above 1:29): “Behold I have given you every seed-bearing herb, etc? But what is stated here [refers to] the beginning of the section: ”Cursed be the ground for your sake; with toil shall you eat of it,“ and after the toil, ”And it will cause thorns and thistles to grow for you." When you sow it with legumes or garden vegetables, it will cause thorns and thistles and other grasses of the field, to grow for you, and you shall have no choice but to eat them. ואכלת את עשב השדה: ומה קללה היא זו, והלא בברכה נאמר לו (לעיל א כט) הנה נתתי לכם את כל עשב זורע זרע וגו'. אלא מה אמור כאן בראש הענין (פסוק יז) ארורה האדמה בעבורך בעצבון תאכלנה, ואחר העצבון וקוץ ודרדר תצמיח לך, כשתזרענה קטניות או ירקות גנה היא תצמיח לך קוצים ודרדרים ושאר עשבי שדה, ועל כרחך תאכלם:
19With the sweat of your face you shall eat bread, until you return to the ground, for you were taken therefrom, for dust you are, and to dust you will return." יטבְּזֵעַ֤ת אַפֶּ֨יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב:
With the sweat of your face: After you toil with it very much. — [Mid. Tadshei, Otzar Midrashim] בזעת אפיך: לאחר שתטרח בו הרבה:
20And the man named his wife Eve, because she was the mother of all life. כוַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי:
And the man named: Scripture returns to its previous topic (2:20): “And the man named,” and it interrupted only to teach you that through the giving of names, Eve was mated to him, as it is written (above 2:20): “but for man, he did not find a helpmate opposite him.” Therefore, (ibid. 21): “And He caused a deep sleep to fall,” and since Scripture wrote, (ibid. 25):“And they were naked,” it juxtaposed the section of the serpent, to let you know that because he saw her naked and saw them engaging in intercourse, he desired her and came upon them with a design and with guile. ויקרא האדם: חזר הכתוב לענינו הראשון ויקרא האדם שמות, ולא הפסיק אלא ללמדך שעל ידי קריאת שמות נזדווגה לו חוה, כמו שכתוב (לעיל ב כ) ולאדם לא מצא עזר כנגדו, לפיכך ויפל תרדמה, ועל ידי שכתב (שם פסוק כה) ויהיו שניהם ערומים, סמך לו פרשת הנחש, להודיעך שמתוך שראה ערותה וראה אותם עסוקים בתשמיש נתאוה לה ובא עליהם במחשבה ובמרמה:
Eve: Heb. חַוָּה. This coincides with the expression of חַיָה, living, because she gives life to her offspring, as you say, (Ecc. 2:22):“For what does a man have (הֹוֶה) ?” with the expression“being” (הֹוֶה) . [i.e., The “vav” and the “yud” are interchangeable.] חוה: נופל על לשון חיה, שמחיה את ולדותיה, כאשר תאמר (קהלת ב כב) מה הוה לאדם, בלשון היה:
21And the Lord God made for Adam and for his wife shirts of skin, and He dressed them. כאוַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם:
shirts of skin: Some Aggadic works say that they were as smooth as fingernails, fastened over their skin (Gen. Rabbah 20:12), and others say that they were a material that comes from the skin, like the wool of rabbits, which is soft and warm, and He made them shirts from it (Gen. Rabbah ad loc., Sotah 14a). כתנות עור: יש דברי אגדה אומרים חלקים כצפורן היו מדובקים על עורן. ויש אומרים דבר הבא מן העור, כגון צמר הארנבים שהוא רך וחם ועשה להם כתנות ממנו:
Daily Tehillim: Psalms Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Iggeret HaKodesh, beginning of Epistle 24
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 23 Tishrei, 5777 · 25 October 2016
• Iggeret HaKodesh, beginning of Epistle 24
• In the previous letter the Alter Rebbe explained how the Torah study of a group of at least ten, or a mitzvah performed by them collectively, brings about the indwelling of the Shechinah. He spoke of how even those who engage in the avodah of prayer sometimes spend the time before and after prayers in idle chatter. Indeed, the Mishnah calls such a group “a company of scoffers,” since they are not studying Torah. The Alter Rebbe therefore urged that regular times be set aside between Minchahand Maariv for the group study of Ein Yaakov and of laws of practical application in the Shulchan Aruch.
• Rambam: Sefer Hamitzvos:
• Genesis Chapter 2
20And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him. כוַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ:
21And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. כאוַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים | תַּרְדֵּמָ֛ה עַל־הָֽאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה:
And the Lord God caused a deep sleep to fall: [Gen. Rabbah 17:4] When He brought them [the animals], He brought before him of every species, male and female. He (Adam) said, “Everyone has a mate, but I have no mate.” Immediately,“And God caused to fall.” ולאדם לא מצא עזר. ויפל ה' א-להים תרדמה:כשהביאן הביאן לפניו כל מין ומין זכר ונקבה, אמר לכלם יש בן זוג ולי אין בן זוג, מיד ויפל:
of his sides: Heb. מִצַּלְעֹתיו, of his sides, like (Exod. 26:20):“And for the side (וּלְצֶלַע) of the Tabernacle.” This coincides with what they [the Rabbis] said: They were created with two faces. — [from Gen. Rabbah 8:1] See also Eruvin 18a, Ber. 61a. מצלעותיו: מסטריו, כמו (שמות כו כ) ולצלע המשכן, זהו שאמרו שני פרצופים נבראו:
and He closed: the place of the incision. — [from Ber. 61a, Eruv. 18a] ויסגר: מקום החתך:
and he slept, and He took: So that he should not see the piece of flesh from which she was created, lest she be repulsive to him. — [from Sanh. 39a] ויישן ויקח: שלא יראה חתיכת הבשר שממנו נבראת ותתבזה עליו:
22And the Lord God built the side that He had taken from man into a woman, and He brought her to man. כבוַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים | אֶת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם:
[And He] built: [He made her] like a building, broad at the bottom and narrow at the top, so that she can carry a fetus, like a storehouse of wheat, which is broad at the bottom and narrow on top, so that its burden should not weigh on its walls. — [from Ber. 61a, Eruv. 18a] ויבן: כבנין, רחבה מלמטה וקצרה מלמעלה לקבל הולד, כאוצר של חטים שהוא רחב מלמטה וקצר מלמעלה, שלא יכביד משאו על קירותיו:
[And He] built the side…into a woman: lit. to a woman, to become a woman, like (Jud. 8:27):“and Gideon made it into an ephod,” to be an ephod. ויבן וגו' את הצלע וגו' לאשה: להיות אשה, כמו (שופטים ח כז) ויעש אותו גדעון לאפוד, להיות אפוד:
23And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)." כגוַיֹּ֘אמֶר֘ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת:
This time: This teaches us that Adam came to all the animals and the beasts [in search of a mate], but he was not satisfied until he found Eve. — [from Yev. 63a] זאת הפעם: מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו בהם עד שבא על חוה:
This one shall be called ishah because, from ish: One expression coincides with the other [i. e., the words אִישׁ and words אִשָּׁה have the same root]. From here is derived that the world was created with the Holy Tongue. — [from Gen. Rabbah 18:4] לזאת יקרא אשה כי מאיש וגו': לשון נופל על לשון, מכאן שנברא העולם בלשון הקדש:
24Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. כדעַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד:
Therefore, a man shall leave: The Divine Spirit says this, to prohibit forbidden unions to the Noahides. — [from Sanh. 58a] על כן יעזב איש: רוח הקודש אומרת כן, לאסור על בני נח את העריות:
one flesh: The fetus is formed by them both, and there [in the child] their flesh becomes one. — [from Sanh. 58a] לבשר אחד: הולד נוצר על ידי שניהם, ושם נעשה בשרם אחד:
25Now they were both naked, the man and his wife, but they were not ashamed. כהוַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבּשָֽׁשׁוּ:
but they were not ashamed: for they did not know the way of modesty, to distinguish between good and evil (Gen. Rabbah) (Targum Yerushalmi), and even though knowledge was granted him to call [all the creatures] names, he was not imbued with the evil inclination until he ate of the tree, and the evil inclination entered into him, and he knew the difference between good and evil (Gen. Rabbah) (Zohar, vol. 1, 36b; Mid. Tadshei 7). ולא יתבוששו: שלא היו יודעים דרך צניעות להבחין בין טוב לרע, ואף על פי שנתנה בו דעה לקרות שמות, לא נתן בו יצר הרע עד אכלו מן העץ ונכנס בו יצר הרע וידע מה בין טוב לרע:
Genesis Chapter 3
1Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'" אוְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֨אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן:
Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6] והנחש היה ערום: מה ענין זה לכאן היה לו לסמוך (פסוק כא) ויעש לאדם ולאשתו כתנות עור וילבישם. אלא למדך מאיזו עילה קפץ הנחש עליהם, ראה אותם ערומים ועוסקים בתשמיש לעין כל ונתאוה לה:
cunning, more than all: Commensurate with its cunning and its greatness, was its downfall- [it was] cunning, more than all, [and it was] cursed, more than all. — [from Gen. Rabbah 19:1] ערום מכל: לפי ערמתו וגדולתו היתה מפלתו, ערום מכל, ארור מכל:
Did…indeed say, etc.: Did He say to you, “You shall not eat of any, etc.?” Even though he saw them eating of the other fruits, he spoke to her at length in order that she answer him and come to speak of that tree. — [from Pirkei d’Rabbi Eliezer , ed. Horowitz, ch. 13; Avoth d’Rabbi Nathan , ch. 1] אף כי אמר וגו': שמא אמר לכם לא תאכלו מכל וגו' - ואף על פי שראה אותם אוכלים משאר פירות, הרבה עליה דברים כדי שתשיבנו ויבא לדבר באותו העץ:
2And the woman said to the serpent, "Of the fruit of the trees of the garden we may eat. בוַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל:
3But of the fruit of the tree that is in the midst of the garden, God said, "You shall not eat of it, and you shall not touch it, lest you die.'" גוּמִפְּרִ֣י הָעֵץ֘ אֲשֶׁ֣ר בְּתֽוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן:
and you shall not touch it: She added to the command; therefore, she came to diminish it. That is what is stated (Prov. 30:6): “Do not add to His words.” - [from Sanh. 29a] ולא תגעו בו: הוסיפה על הצווי, לפיכך באה לידי גרעון, הוא שנאמר (משלי ל ו) אל תוסף על דבריו:
4And the serpent said to the woman, "You will surely not die. דוַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹא־מ֖וֹת תְּמֻתֽוּן:
You will surely not die: He pushed her until she touched it. He said to her, “Just as there is no death in touching, so is there no death in eating” (Gen. Rabbah 19:3). לא מות תמתון: דחפה עד שנגעה בו, אמר לה כשם שאין מיתה בנגיעה כך אין מיתה באכילה:
5For God knows that on the day that you eat thereof, your eyes will be opened, and you will be like angels, knowing good and evil." הכִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכָלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִֽהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹֽדְעֵ֖י ט֥וֹב וָרָֽע:
For God knows: Every craftsman hates his fellow craftsmen. He [God] ate of the tree and created the world (Gen. Rabbah 19:4). כי יודע: כל אומן שונא את בני אומנתו, מן העץ אכל וברא את העולם:
and you will be like angels: Creators of worlds. — [from Pirkei d’Rabbi Eliezer , ch. 13] והייתם כא-להים: יוצרי עולמות:
6And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate. ווַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַֽאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָֽעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל:
And the woman saw: She understood the words of the serpent and they appealed to her; so she believed him (Gen. Rabbah 19:4). ותרא האשה: ראתה דבריו של נחש והנאו לה והאמינתו:
that the tree was good: to [cause them to] be like angels. כי טוב העץ: להיות כא-להים:
and that it was a delight to the eyes: As he had said to her, “and your eyes will be opened.” וכי תאוה הוא לעינים: כמו שאמר לה ונפקחו עיניכם:
and that the tree was desirable to make one wise: As he said to her, “knowing good and evil.” ונחמד להשכיל: כמו שאמר לה יודעי טוב ורע:
and she gave also to her husband: lest she die and he live and marry someone else. — [from Pirkei d’Rabbi Eliezer , ch. 13] ותתן גם לאשה עמה: שלא תמות היא ויחיה הוא, וישא אשה אחרת:
also: to include the cattle and beasts - [from Gen. Rabbah 19:5]. גם: לרבות כל בהמה וחיה:
7And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves and made themselves girdles. זוַתִּפָּקַ֨חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת:
And…were opened: Scripture is referring to wisdom, and not to actual vision, and the end of the verse proves this. — [from Gen. Rabbah 19:7] ותפקחנה עיני שניהם: לענין החכמה דבר הכתוב ולא לענין ראיה ממש, וסוף המקרא מוכיח:
and they knew that they were naked: Even a blind man knows when he is naked! What then is the meaning of “and they knew that they were naked” ? They had one commandment in their possession, and they became denuded of it. וידעו כי ערומים הם: אף הסומא יודע כשהוא ערום, אלא מהו וידעו כי עירומים הם, מצוה אחת היתה בידם ונתערטלו הימנה:
fig leaves: That is the tree of which they had eaten. With that which they had sinned, they were rectified, but the other trees prevented them from taking their leaves. — [from Ber. 40a, Sanh. 70b] Now why was the tree not identified? Because the Holy One, blessed be He, does not wish to grieve any creature, so that [others] should not put it to shame and say, “This is [the tree] because of which the world suffered.” (Midrash of Rabbi Tanchuma, Vayera 14, Buber 32). עלה תאנה: הוא העץ שאכלו ממנו, בדבר שנתקלקלו בו נתקנו, אבל שאר העצים מנעום מליטול עליהם. ומפני מה לא נתפרסם העץ, שאין הקב"ה חפץ להונות בריה, שלא יכלימוהו ויאמרו זהו שלקה העולם על ידו. מדרש רבי תנחומא (וירא יד):
8And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden. חוַיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן:
And they heard: There are many Aggadic midrashim, and our Sages already arranged them in their proper order in Genesis Rabbah and in other midrashim, but I have come only [to teach] the simple meaning of the Scripture and such Aggadah that clarifies the words of the verses, each word in its proper way. וישמעו: יש מדרשי אגדה רבים וכבר סדרום רבותינו על מכונם בבראשית רבה (יט ו) ובשאר מדרשות ואני לא באתי אלא לפשוטו של מקרא ולאגדה המישבת דברי המקרא דבר דבור על אופניו:
And they heard: What did they hear? They heard the voice of the Holy One, blessed be He, which was going in the garden. — [from Gen. Rabbah 19:7] וישמעו: מה שמעו, שמעו את קול הקב"ה שהיה מתהלך בגן:
to the direction of the sun: To that direction in which the sun sets, and this is the west, for toward evening, the sun is in the west, and they sinned in the tenth [hour]. — [from Gen. Rabbah 19:8, Sanh. 38b] לרוח היום: לאותו רוח שהשמש באה משם וזו היא מערבית, שלפנות ערב חמה במערב, והם סרחו בעשירית:
9And the Lord God called to man, and He said to him, "Where are you?" טוַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה:
Where are you: He knew where he was, but [He asked him this] in order to enter into conversation with him, lest he be frightened to answer if He should punish him suddenly (Tanchuma Tazria 9). So with Cain, He said to him (below 4:9): “Where is your brother Abel?” And so with Balaam (Num. 22:9): “Who are these men with you?” for the purpose of entering a conversation with them, and so with Hezekiah, in regard to the emissaries of Merodach Baladan (Isa. 39:3) (Gen. Rabbah 19:11). איכה: יודע היה היכן הוא, אלא ליכנס עמו בדברים, שלא יהא נבהל להשיב אם יענישהו פתאום. וכן בקין (בראשית ד ט) אמר לו אי הבל אחיך, וכן בבלעם (במדבר כב ט) מי האנשים האלה עמך, ליכנס עמהם בדברים, וכן בחזקיה בשלוחי (אויל) מרודך בלאדן (ישעיה לט ג):
10And he said, "I heard Your voice in the garden, and I was afraid because I am naked; so I hid." יוַיֹּ֕אמֶר אֶת־קֹֽלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָֽאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵֽחָבֵֽא:
11And He said, "Who told you that you are naked? Have you eaten from the tree of which I commanded you not to eat?" יאוַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ:
Who told you: From where do you know what shame there is in standing naked? מי הגיד לך: מאין לך לדעת מה בשת יש בעומד ערום:
from the tree?: Heb. הֲמִן. This is in the interrogative sense. המן העץ: בתמיה:
12And the man said, "The woman whom You gave [to be] with me she gave me of the tree; so I ate." יבוַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָֽאֹכֵֽל:
whom You gave [to be] with me: Here he [Adam] showed his ingratitude. — [from Avodah Zarah 5b] אשר נתת עמדי: כאן כפר בטובה:
13And the Lord God said to the woman, "What is this that you have done?" And the woman said, "The serpent enticed me, and I ate." יגוַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָֽאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֨אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָֽאֹכֵֽל:
enticed me: Heb. הִשִּׁיאַנִי, deceived me, like (II Chron. 32:15): “Let Hezekiah not deceive (יַשִּׁיא) you.” - [from Gen. Rabbah 19:2] השיאני: הטעני כמו (דה"י ב' לב טו) אל ישיא אתכם חזקיהו:
14And the Lord God said to the serpent, "Because you have done this, cursed be you more than all the cattle and more than all the beasts of the field; you shall walk on your belly, and you shall eat dust all the days of your life. ידוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים | אֶל־הַנָּחָשׁ֘ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכָּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹֽנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כָּל־יְמֵ֥י חַיֶּֽיךָ:
Because you have done this: From here [we learn] that we may not intercede in favor of one who entices people [to idolatry], for had He asked him, “Why did you do this?” he could have answered, “The words of the master and the words of the pupil-whose words do we obey?” [i.e., Adam and Eve should have obeyed God rather than the serpent!]- [from Sanh. 29a] כי עשית זאת: מכאן שאין מהפכים בזכותו של מסית, שאילו שאלו למה עשית זאת, היה לו להשיב דברי הרב ודברי התלמיד דברי מי שומעין:
more than all the cattle and more than all the beasts of the field: If he was cursed more than the cattle [whose gestation period is long], he was surely cursed more than the beasts [whose gestation period is comparatively shorter]. Our Rabbis established this midrash in Tractate Bechoroth (8a) to teach that the gestation period of a serpent is seven years. מכל הבהמה ומכל חית השדה: אם מבהמה נתקלל מחיה לא כל שכן, העמידו רבותינו מדרש זה במסכת בכורות (דף ח א) ללמד שימי עיבורו של נחש שבע שנים:
you shall walk on your belly: It had legs, but they were cut off. — [from Gen. Rabbah 20:5] על גחונך תלך: רגלים היו לו ונקצצו:
15And I shall place hatred between you and between the woman, and between your seed and between her seed. He will crush your head, and you will bite his heel." טווְאֵיבָ֣ה | אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַֽרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשֽׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב:
And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.” ואיבה אשית: אתה לא נתכוונת אלא שימות אדם כשיאכל הוא תחלה ותשא את חוה, ולא באת לדבר אל חוה תחלה אלא לפי שהנשים קלות להתפתות ויודעות לפתות את בעליהן, לפיכך ואיבה אשית:
He will crush your head: יְשׁוּפְךָ רֹאשׁ, lit. he will crush you the head. He will crush you, like (Deut. 9:21): “And I crushed it,” which is translated by the Targum as וְשָׁפִית יָתֵיהּ ישופך: יכתתך, כמו (דברים ט כא) ואכות אותו, ותרגומו ושפית יתיה:
and you will bite his heel: Heb. תְּשׁוּפֶנוּ. You will not stand upright and you will bite him on the heel, and even from there you will kill him. The expression תְּשׁוּפֶנוּ is like (Isa. 40:24): “He blew (נָשַׁף) on them.” When a snake comes to bite, it blows with a sort of hiss, and since the two expressions coincide [i.e., they sound alike], Scripture used the expression of נְשִׁיפָה in both cases. ואתה תשופנו עקב: לא יהא לך קומה ותשכנו בעקבו, ואף משם תמיתנו. ולשון תשופנו כמו (ישעיה מ כד) נשף בהם, כשהנחש בא לנשוך הוא נושף כמין שריקה, ולפי שהלשון נופל על הלשון כתב לשון נשיפה בשניהם:
16To the woman He said, "I shall surely increase your sorrow and your pregnancy; in pain you shall bear children. And to your husband will be your desire, and he will rule over you." טזאֶל־הָֽאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ:
your sorrow: This refers to the pain of child rearing. — [from Eruv. 100b] עצבונך: זה צער גידול בנים:
and your pregnancy: This refers to the pain of pregnancy. — [from above source] והרנך: זה צער העבור:
in pain you shall bear children: This refers to the pain of childbirth. — [from Gen. Rabbah 20:6] בעצב תלדי בנים: זה צער הלידה:
And to your husband will be your desire: for intimacy, but, nevertheless, you will not have the audacity to demand it of him with your mouth, but he will rule over you. Everything is from him and not from you. — [from Eruv. ad loc.] ואל אשך תשוקתך: לתשמיש ואף על פי כן אין לך מצח לתובעו בפה אלא הוא ימשול בך, הכל ממנו ולא ממך:
your desire: Heb. תְּשׁוּקָתֵךְ, your desire, like: (Isa. 29:8): “a yearning (שׁוֹקֵקָה) soul.” - [after Targum Onkelos] תשוקתך: תאותך, כמו (ישעיה כט ח) ונפשו שוקקה:
17And to man He said, "Because you listened to your wife, and you ate from the tree from which I commanded you saying, 'You shall not eat of it,' cursed be the ground for your sake; with toil shall you eat of it all the days of your life. יזוּלְאָדָ֣ם אָמַ֗ר כִּ֣י שָׁמַ֘עְתָּ֘ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֨אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֨יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכֲלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:
cursed be the ground for your sake: It will bring up cursed things for you, such as flies, fleas, and ants. This can be compared to one who falls into evil ways, and people curse the breasts from which he suckled. — [from Gen. Rabbah 20: 8] ארורה האדמה בעבורך: מעלה לך דברים ארורים כגון זבובים ופרעושים ונמלים, משל ליוצא לתרבות רעה והבריות מקללות שדים שינק מהם:
18And it will cause thorns and thistles to grow for you, and you shall eat the herbs of the field. יחוְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַ לָ֑ךְ וְאָֽכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה:
And it will cause thorns and thistles to grow for you: The earth-when you sow it with various species of seeds-will sprout thorns and thistles, artichokes and cardoons, which are edible only after preparation. — [from Gen. Rabbah 20:10. See also Beizah 34a] וקוץ ודרדר תצמיח לך: הארץ כשתזרענה מיני זרעים תצמיח קוץ ודרדר קונדס ועכביות, והן נאכלים על ידי תקון:
“and you shall eat the herbs of the field”: Now what [kind of] curse is this? Was it not said to him in the blessing (above 1:29): “Behold I have given you every seed-bearing herb, etc? But what is stated here [refers to] the beginning of the section: ”Cursed be the ground for your sake; with toil shall you eat of it,“ and after the toil, ”And it will cause thorns and thistles to grow for you." When you sow it with legumes or garden vegetables, it will cause thorns and thistles and other grasses of the field, to grow for you, and you shall have no choice but to eat them. ואכלת את עשב השדה: ומה קללה היא זו, והלא בברכה נאמר לו (לעיל א כט) הנה נתתי לכם את כל עשב זורע זרע וגו'. אלא מה אמור כאן בראש הענין (פסוק יז) ארורה האדמה בעבורך בעצבון תאכלנה, ואחר העצבון וקוץ ודרדר תצמיח לך, כשתזרענה קטניות או ירקות גנה היא תצמיח לך קוצים ודרדרים ושאר עשבי שדה, ועל כרחך תאכלם:
19With the sweat of your face you shall eat bread, until you return to the ground, for you were taken therefrom, for dust you are, and to dust you will return." יטבְּזֵעַ֤ת אַפֶּ֨יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב:
With the sweat of your face: After you toil with it very much. — [Mid. Tadshei, Otzar Midrashim] בזעת אפיך: לאחר שתטרח בו הרבה:
20And the man named his wife Eve, because she was the mother of all life. כוַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי:
And the man named: Scripture returns to its previous topic (2:20): “And the man named,” and it interrupted only to teach you that through the giving of names, Eve was mated to him, as it is written (above 2:20): “but for man, he did not find a helpmate opposite him.” Therefore, (ibid. 21): “And He caused a deep sleep to fall,” and since Scripture wrote, (ibid. 25):“And they were naked,” it juxtaposed the section of the serpent, to let you know that because he saw her naked and saw them engaging in intercourse, he desired her and came upon them with a design and with guile. ויקרא האדם: חזר הכתוב לענינו הראשון ויקרא האדם שמות, ולא הפסיק אלא ללמדך שעל ידי קריאת שמות נזדווגה לו חוה, כמו שכתוב (לעיל ב כ) ולאדם לא מצא עזר כנגדו, לפיכך ויפל תרדמה, ועל ידי שכתב (שם פסוק כה) ויהיו שניהם ערומים, סמך לו פרשת הנחש, להודיעך שמתוך שראה ערותה וראה אותם עסוקים בתשמיש נתאוה לה ובא עליהם במחשבה ובמרמה:
Eve: Heb. חַוָּה. This coincides with the expression of חַיָה, living, because she gives life to her offspring, as you say, (Ecc. 2:22):“For what does a man have (הֹוֶה) ?” with the expression“being” (הֹוֶה) . [i.e., The “vav” and the “yud” are interchangeable.] חוה: נופל על לשון חיה, שמחיה את ולדותיה, כאשר תאמר (קהלת ב כב) מה הוה לאדם, בלשון היה:
21And the Lord God made for Adam and for his wife shirts of skin, and He dressed them. כאוַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם:
shirts of skin: Some Aggadic works say that they were as smooth as fingernails, fastened over their skin (Gen. Rabbah 20:12), and others say that they were a material that comes from the skin, like the wool of rabbits, which is soft and warm, and He made them shirts from it (Gen. Rabbah ad loc., Sotah 14a). כתנות עור: יש דברי אגדה אומרים חלקים כצפורן היו מדובקים על עורן. ויש אומרים דבר הבא מן העור, כגון צמר הארנבים שהוא רך וחם ועשה להם כתנות ממנו:
Daily Tehillim: Psalms Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Iggeret HaKodesh, beginning of Epistle 24
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 23 Tishrei, 5777 · 25 October 2016
• Iggeret HaKodesh, beginning of Epistle 24
• In the previous letter the Alter Rebbe explained how the Torah study of a group of at least ten, or a mitzvah performed by them collectively, brings about the indwelling of the Shechinah. He spoke of how even those who engage in the avodah of prayer sometimes spend the time before and after prayers in idle chatter. Indeed, the Mishnah calls such a group “a company of scoffers,” since they are not studying Torah. The Alter Rebbe therefore urged that regular times be set aside between Minchahand Maariv for the group study of Ein Yaakov and of laws of practical application in the Shulchan Aruch.
In the present letter the Alter Rebbe goes on to condemn those who during prayer services engage in mundane conversation — not only on idle matters, but even on matters that are necessary for their livelihood. Such conversation at any other time would of course be permitted. During prayer services, however, it demonstrates that the speaker has no desire to behold the G‑dliness that is revealed specifically during that time. This insensitivity is depicted by a parable drawn from the Zohar. For years on end, a terrestial king hides his majestic splendor behind locked doors; those of his subjects who have the discernment to value that splendor, eagerly wait there for years on end until they are granted a glimpse of it; others are so foolish and so brazen that they show no interest.
For the time of prayer is a precious time below, echoing a propitious time Above. Above, as the Alter Rebbe states in ch. 12 of Tanya, it is a time of Mochin deGadlut, a time of sublime illumination in the upper worlds; below, therefore, it is the time when every individual can respond to the call which the King issues to His subjects.
If one is to receive the revelation which becomes possible at the time of prayer, that time needs to be utilized for meditation on the greatness of G‑d. But if this meditation is to be fertile, and give birth to the spiritual emotions of love and awe, it still needs to find its way into the worshiper’s heart. This is the message of the following brief teaching of the Alter Rebbe.
There is an expression of our Sages:1 אם כיון לבו — “If one had the proper intention (kiven libo), he has fulfilled his obligation.” Now כיון shares a root with the Aramaic כוין (kavin), meaning “windows”.2 Accordingly, in the above-quoted teaching of the Sages, the Alter Rebbe read the following message: A man fulfills his obligation during prayer only if he has made a window in his heart, so that the revelation that illuminates his mind during prayer will radiate its warmth into his heart.
אהוביי אחיי
My beloved ones, my brethren:
אל נא תרעו, ריעים האהובים ליוצרם ושנואים ליצרם
I beg of you, friends who are beloved unto their Maker and hateful unto their evil inclination: Do no wrong!
Surely one should respect the wishes of his Beloved, and not of his enemy.
ואל יעשה אדם עצמו רשע שעה אחת לפני המקום, אשר בחר בה מכל היום
Let no one make himself wicked before G‑d during that one hour (i.e., the hour of prayer) that He has chosen of all day,
להקהל ולעמוד לפניו בשעה זו, שהיא עת רצון לפניו להתגלות, לבוא אל המקדש מעט
so that [people] can congregate and stand3 before Him during that hour. For this is an auspicious time for Him to be revealed and to come into the “miniature sanctuary,” as a synagogue is called,4
לפקוד לשכינת כבודו, השוכן אתם בתוך טומאותם
to visit the Shechinah of His Glory,5 “that dwells with [the Jewish people] in the midst of their impurity,”
Even in the impurity of exile, the Divine Presence abides among the Jewish people. And at the auspicious hour of prayer the Almighty Himself comes, as it were, to visit the Shechinah that resides constantly among His people.
ולהמצא לדורשיו ומבקשיו ומייחליו
and to be accessible to those who seek Him and entreat Him and yearn for Him.
והמספר בצרכיו, מראה בעצמו שאינו חפץ להתבונן ולראות בגילוי כבוד מלכותו
At this auspicious time of prayer, he who speaks of his needs, demonstrates that he has no desire to contemplate and to behold the manifestation of [G‑d’s] majestic glory.
ונעשה מרכבה טמאה לכסיל העליון
Thus he becomes an impure chariot (i.e., a subservient vehicle) to the “Supernal Fool” (i.e., to the kelipah),
שנאמר עליו: לא יחפוץ כסיל בתבונה כו׳, כמו שכתבו הזהר והאריז״ל
of whom it is said,6 “The fool does not desire understanding...,” as stated in the Zohar7 and by R. Isaac Luria, of blessed memory8
דהיינו, שאינו חפץ להתבונן ולראות ביקר תפארת גדולתו של מלך מלכי המלכים, הקב״ה
This means, he has no desire to contemplate and to behold the glorious splendor of the greatness of the King of kings — the Holy One, blessed be He —
הנגלות למעלה בשעה זו
which becomes revealed at this hour above, for the hour of prayer is a propitious time above.
וגם למטה, אל החפצים להביט אל כבודו וגדלו, המתעטף ומתלבש בתוך תיבות התפלה הסדורה בפי כל
It is also [revealed] below, to those who earnestly desire to gaze upon His glory and greatness, which garbs and vests itself in the words of the liturgy which is known to all,
ומתגלה לכל אחד לפי שכלו ושורש נשמתו
and which becomes revealed to every individual, according to his intellect and according to the root of his soul;
כדכתיב: לפי שכלו יהולל איש
as it is written,9 “A man is praised (yehulal) according to [the measure of] his intellect,”
יהלל כתיב
As spelled, [the word could be pronounced] yehalel.
The verse would thus mean, “A man praises (i.e., prays) according to the measure of his intellect,” i.e., in proportion to his comprehension of G‑d’s greatness.
ומלכותא דרקיע כעין מלכותא דארעא
Now the kingdom of heaven is similar to a kingdom on earth.10
שדרך המלך להיות חביון עוזו בחדרי חדרים, וכמה שומרים על הפתחים
It is customary for a king to have his might concealed11 in [his] innermost chambers, with many guards at the doors,
עד אשר כמה וכמה מצפים ימים ושנים, לראות עוזו וכבודו
(so)12 that many people wait for days and years [hoping] to behold his might and glory.
וכשעלה ברצונו להתגלות לכל, והעביר קול בכל מלכותו להקהל ולעמוד לפניו, להראותם כבוד מלכותו ויקר תפארת גדולתו
Now when he wishes to be seen by all, and proclaims throughout his kingdom [that his subjects] should assemble and stand before him, so that he can show them his majestic glory and the exalted splendor of his greatness,
מי שעומד לפניו ואינו חושש לראותו, ומתעסק בצרכיו
whoever will stand before him and not care to see him, busying himself at that time with his own needs, —
כמה גרוע וסכל ופתי הוא, ונמשל כבהמות נדמה בעיני כל הבריות
how lowly, foolish and senseless is he; he resembles an animal in the eyes of all.
וגם הוא בזיון המלך, בהראותו לפניו שאינו ספון בעיניו לקבל נחת ושעשועים מהביט אל כבודו ויפיו, יותר מעסק צרכיו
Moreover, it is a dishonor to the king, when he demonstrates before him that to have pleasure and delight from gazing upon his glory and beauty is of no more esteem in his eyes than busying himself with his own needs.
וגם הוא מתחייב בנפשו למלך, על הראות קלונו ובזיונו את המלך לעין כל רואה
Moreover, it is a capital offense towards the king, to exhibit how he disgraces and dishonors the king in the eyes of the public.
ועל זה נאמר: וכסילים מרים קלון
Of this it is written,13 “And fools raise the insult.”
כלומר: אף שהוא כסיל, לא יהיה מרים קלון, שיהיה נראה הקלון לעין כל
This means to say, that though he is a fool, he should not “raise the insult,” making [it] apparent to all, for this not only dishonors the king, but also constitutes a capital offense.
* * *
| FOOTNOTES | |
| 1. | Berachot 13a. |
| 2. | Daniel 6:11. |
| 3. | Note of the Rebbe: “Cf. the expression of the Sages, that ‘standing refers to prayer’(Berachot 6b).” |
| 4. | Megillah 29a, commenting on Yechezkel 11:16. |
| 5. | Vayikra 16:16; see also Tanya, ch. 45. |
| 6. | Mishlei 18:2. |
| 7. | See Zohar I, 179a. |
| 8. | See Ramaz to Zohar, loc. cit. |
| 9. | Mishlei 12:8. |
| 10. | Berachot 58a. |
| 11. | Note of the Rebbe: “Likkutei Torah (Discourses on Yom Kippur, at the conclusion of the discourse entitled Shabbat Shabbaton) explains the level of Divinity called ‘concealed might.’ This allows us to understand, as it were, its mortal analog.” |
| 12. | Parentheses are in the original. |
| 13. | Mishlei 3:35. |
• Tuesday, 23 Tishrei, 5777 · 25 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Principle 4
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Principle 4
We do not include "encompassing" directives in the count. E.g. "And keep My covenant" (Exodus 12:5), or "Concerning all that I have said to you, you shall beware..." (ibid. 22:30), or "And you shall be a holy people to Me" (ibid. 23:23).
Verses that don't instruct us regarding a specific action, but regarding the imperative to observe all of the Torah's commandments, are not included in the 613.
Verses that don't instruct us regarding a specific action, but regarding the imperative to observe all of the Torah's commandments, are not included in the 613.
Principle 5
The reason for a mitzvah is not counted on its own.
At times, the Torah tells us the reason for a command in language that could be understood as an independent precept—when in fact it is simply the rationale behind the words that precede it.
For example, "He shall not leave the Sanctuary, and he shall not desecrate the holy things of his G‑d" (Leviticus 21:12). Not desecrating the holy is not a commandment on its own, rather it is the reason why the Kohen may not leave the sanctuary. Or, "Her first husband, who had sent her away, may not take her again to be his wife...and you shall not bring sin to the land" (Deuteronomy 24:4). Here, too, "bringing sin to the land" is not an independent prohibition, but the reason why one may not remarry his divorced wife if she has remarried in the interim.
At times, the Torah tells us the reason for a command in language that could be understood as an independent precept—when in fact it is simply the rationale behind the words that precede it.
For example, "He shall not leave the Sanctuary, and he shall not desecrate the holy things of his G‑d" (Leviticus 21:12). Not desecrating the holy is not a commandment on its own, rather it is the reason why the Kohen may not leave the sanctuary. Or, "Her first husband, who had sent her away, may not take her again to be his wife...and you shall not bring sin to the land" (Deuteronomy 24:4). Here, too, "bringing sin to the land" is not an independent prohibition, but the reason why one may not remarry his divorced wife if she has remarried in the interim.
Principle 6
A mitzvah that has both negative and positive components is counted as two—one Positive Commandment and one Negative Commandment.
E.g. we are commanded to rest on Shabbat and desist from work on the Shabbat. We are commanded to "afflict" ourselves on Yom Kippur and we are commanded not to eat on this holy day. Though a transgression of one is also a transgression of the other – if you eat on Yom Kippur you have not afflicted yourself; if you work on Shabbat you have not rested – nevertheless these are considered two independent mitzvot.
E.g. we are commanded to rest on Shabbat and desist from work on the Shabbat. We are commanded to "afflict" ourselves on Yom Kippur and we are commanded not to eat on this holy day. Though a transgression of one is also a transgression of the other – if you eat on Yom Kippur you have not afflicted yourself; if you work on Shabbat you have not rested – nevertheless these are considered two independent mitzvot.
Principle 7
The different applications of a mitzvah are not individually counted.
E.g. one who inadvertently defiles the Temple or holy foods is required to bring a sin offering (Leviticus 5). If his financial situation allows, he is to bring a sheep or she-goat; otherwise he brings two birds; and if he is completely impoverished, he brings a flour offering. All this, however, is counted as one mitzvah—the mitzvah of bringing a sin offering when this particular offense is committed—although the execution of the mitzvah varies depending on the situation.
E.g. one who inadvertently defiles the Temple or holy foods is required to bring a sin offering (Leviticus 5). If his financial situation allows, he is to bring a sheep or she-goat; otherwise he brings two birds; and if he is completely impoverished, he brings a flour offering. All this, however, is counted as one mitzvah—the mitzvah of bringing a sin offering when this particular offense is committed—although the execution of the mitzvah varies depending on the situation.
Principle 8
Do not count a negative statement amongst the prohibitions.
The Hebrew word "lo" can mean both "do not" and "shall not"; and only the "do not"s are counted as prohibitions. The only way to discern between the two is by studying the context of the word.
Examples: "She shall not go free as the slaves go free" (Exodus 21:7). This verse should not be construed as a prohibition, it is simply telling us that the circumstances that mandate the emancipation of a Canaanite slave do not apply to a Hebrew maidservant. Certainly, however, if the owner wishes to free her, he may do so.
Or, "So he shall not to be like Korach and his company" (Numbers 17:5). This is not a prohibition, rather a warning that anyone who dares contest the priesthood of Aaron's descendents will meet the same fate as Korach and his cohorts.
The Hebrew word "lo" can mean both "do not" and "shall not"; and only the "do not"s are counted as prohibitions. The only way to discern between the two is by studying the context of the word.
Examples: "She shall not go free as the slaves go free" (Exodus 21:7). This verse should not be construed as a prohibition, it is simply telling us that the circumstances that mandate the emancipation of a Canaanite slave do not apply to a Hebrew maidservant. Certainly, however, if the owner wishes to free her, he may do so.
Or, "So he shall not to be like Korach and his company" (Numbers 17:5). This is not a prohibition, rather a warning that anyone who dares contest the priesthood of Aaron's descendents will meet the same fate as Korach and his cohorts.
Principle 9
Do not count the number of times a commandment is mentioned in the Torah, only the act which is prohibited or commanded.
Certain commandments are repeated in the Torah numerous times. For example, the commandment to rest on Shabbat is mentioned twelve times and the prohibition against consuming blood is repeated no less than seven times. Nevertheless, when counting the 613 mitzvot, we only count a prohibited or prescribed act once.
(The exception to this rule is those instances where the Sages have deduced that the repetition of a particular commandment is intended to prohibit or instruct us regarding a different act. In such a case, the [seemingly] repetitive verse is counted as a separate mitzvah—for it is in fact instructing us regarding something different than the first verse.)
It should be noted that though we count the prohibited acts, and not the amount of times mentioned, we only count prohibited acts individually specified in the Torah. At times, the Torah will issue a prohibition employing general terminology, for this prohibition includes multiple acts. For example, "You shall not eat over the blood" (Leviticus 19:26). This prohibition teaches us not to eat sacrificial flesh before the blood is sprinkled on the altar, not to eat from any animal before its soul (contained in its blood) has fully departed, that the members of a court may not eat on the day that they implement a capital verdict, and more. Though all these are biblically forbidden, none are counted as part of the 613—as none of them are mentioned specifically in the Torah.
Certain commandments are repeated in the Torah numerous times. For example, the commandment to rest on Shabbat is mentioned twelve times and the prohibition against consuming blood is repeated no less than seven times. Nevertheless, when counting the 613 mitzvot, we only count a prohibited or prescribed act once.
(The exception to this rule is those instances where the Sages have deduced that the repetition of a particular commandment is intended to prohibit or instruct us regarding a different act. In such a case, the [seemingly] repetitive verse is counted as a separate mitzvah—for it is in fact instructing us regarding something different than the first verse.)
It should be noted that though we count the prohibited acts, and not the amount of times mentioned, we only count prohibited acts individually specified in the Torah. At times, the Torah will issue a prohibition employing general terminology, for this prohibition includes multiple acts. For example, "You shall not eat over the blood" (Leviticus 19:26). This prohibition teaches us not to eat sacrificial flesh before the blood is sprinkled on the altar, not to eat from any animal before its soul (contained in its blood) has fully departed, that the members of a court may not eat on the day that they implement a capital verdict, and more. Though all these are biblically forbidden, none are counted as part of the 613—as none of them are mentioned specifically in the Torah.
• Rambam - 1 Chapter: Tum'at Okhalin Tum'at Okhalin - Chapter 12
• Tum'at Okhalin - Chapter 12
• Rambam - 3 Chapters: Negative Commandments Part 1, Negative Commandments Part 2, Negative Commandments Part 3
1
All the laws involving making foods susceptible to ritual impurity originate in the Oral Tradition. According to that tradition, it was taught that the verse Leviticus 11:38: "When water will be placed on seeds," refers not only to water, but to all the other seven liquids as well. And it applies only when the crops were exposed to the liquids willfully by the owner after the crops were uprooted from the earth. This is logical, for it is well known that there are no crops that were not exposed to water while they were connected to the ground. "When water will be placed..." applies only after the crops were uprooted and the liquids also were displaced.
א
כל דברי הכשר אוכלין דברי קבלה הן מפי השמועה למדו שזה שנאמר וכי יותן מים על זרע אחד המים ואחד שאר שבעה משקין והוא שינתן עליהם ברצון בעלים ואחר שנעקרו מן הקרקע שדבר ידוע הוא שאין לך זרע שלא בא עליו מים כשהוא מחובר לא נאמר וכי יותן מים אלא לאחר שנעקרו האוכלין ונתלשו המשקין:
2
When a liquid fell on food and originally, it was desired by the owner, but ultimately, he was not pleased, or ultimately, he would be satisfied, even though initially, he was not, it becomes susceptible to impurity. If the food was exposed to liquids against his will, it does not make them susceptible to impurity. Even if the owner exposed his foods to liquids because of danger or out of necessity, but he does not desire that they become wet, they do not become susceptible to impurity.
What is implied? When a person hides his crops in water because of thieves or places them in a flowing river to transport them with him, they do not become susceptible to impurity.
ב
כל משקה שנפל על האוכל בתחילה ברצון בעלים אף על פי שאין סופו ברצון או שהיה סופו ברצון ואין תחלתו ברצון הכשיר נפל שלא ברצונו אינו מכשיר אפילו בלל הוא פירותיו מפני הסכנה או מפני הצורך והוא אין רצונו שיהיו בלולין הרי אלו לא הוכשרו כיצד הטומן פירותיו במים מפני הגנבים או הנותן פירותיו לשבולת הנהר להביאן עמו אינן מוכשרים:
3
When liquids were uprooted from the ground against a person's will, they do not impart impurity to foods. Therefore if a person, a k'li, or produce became wet with moisture and then was picked up from the ground against the person's will, even though foods came in contact with those liquids willfully, they do not become susceptible to ritual impurity. The rationale is that the water was uprooted from the ground against the person's will. Thus it is as if it is still on the ground and it does not make foods susceptible to impurity.
If there was water on a person, on a k'li, or foods that were uprooted willfully and foods touched them willfully, the foods become susceptible to impurity.
What is implied? If a person turns a bowl upside down on a wall so that it would be washed, the water it collects can make foods susceptible to impurity. If produce was placed in the water intentionally, it becomes susceptible to impurity, because the water was intentionally caused to enter the bowl. If he placed the bowl there so that the water would not damage the wall, the water the bowl contains is not considered to have been uprooted from the ground. Therefore if he placed foods in it, they do not become susceptible to impurity.
Different laws apply if he turned the bowl over with the intent that the wall be washed. If the wall was the wall of a house, the water makes foods susceptible to impurity. The rationale is that the walls of the house are considered as an independent entity, even though they are connected to the ground, because an entity that was separate and then connected to the ground, is considered as separate from the ground with regard to making foods susceptible to impurity. Thus the water on this wall is like water in containers. If it is the wall of a cave which was not built, but instead, it is part of the ground itself, the water on it is not considered as uprooted from the ground.
ג
משקין שנתלשו מן הקרקע שלא ברצון אינן מכשירין לפיכך אדם או כלים או פירות שנבללו במשקין ונתלשו שלא ברצון אף על פי שנגעו אוכלין באותן משקין ברצון לא הוכשרו שהרי אותן המים שלא לרצון נתלשו וכאילו הן עדיין בקרקע שאינן מכשירין היו המים שעל האדם ועל הכלים ועל הפירות תלושין ברצון ונגעו בהן אוכלין ברצון הוכשרו כיצד הכופה קערה על הכותל בשביל שתודח המים שבה מכשירין ואם הניח בהן פירות הוכשרו מפני שהן תלושין בכלי לדעת כפאה בשביל שלא ילקה הכותל המים שבה אינן כתלושין ולפיכך אם נתן בה אוכלין לא הוכשרו נתכוון שיודח הכותל אם היה כותל בית הרי אלו מכשירין שהתלוש שחיברו לעניין הכשר הרי הוא כתלוש ונמצאו מים שעל כותל בית זה כמים שבכלים ואם היה כותל מערה שאינו בנין אלא עצמה של קרקע המים שעליה אינן כתלושין מן הקרקע:
4
When a person bends down to drink, the water that ascends on his mustache and mouth is considered to have been uprooted willfully, for it is well known that one who drinks will raise up water on his mouth and mustache. Water that ascends on his nose, his beard, and his head, is not considered as having been uprooted willfully.
ד
השוחה לשתות הרי המים העולים בשפמו ובפיו תלושין ברצונו שדבר ידוע הוא שהשותה יעלה המים בפיו ובשפתיו והואיל ושתה ברצונו הרי אלו נתלשו ברצון אבל המים העולים בחוטמו ובזקנו ובראשו אינן תלושין ברצון:
5
When a person fills a jug from a well, the water that ascends after it, on the rope that is wrapped around its opening, and on the portion of the rope that is required to lift it up is considered as having been uprooted willfully. The water on the portion of the rope that is not required to lift it up are not considered as having been uprooted willfully.
If a person placed a jug beneath a drainpipe, all of the water on its outside and on the rope are not considered as having been uprooted willfully. Therefore water found there does not make foods susceptible to impurity.
ה
הממלא את החבית המים העולים אחריה ובחבל שהוא מכונן על צוארה ובחבל שהוא לצורכה הרי הן תלושין ברצון והמים שבחבל היתר על צורכה אינן תלושין ברצון נתנה תחת הצינור כל המים שעל גבה ובחבל אינן תלושין ברצון לפיכך אין מכשירין:
6
When rain falls upon a person, even if he is a primary source of impurity, the water on his body is pure, even though it runs down from the upper portion to the lower portion, provided he shakes it off immediately with all of his power. If, however, the water flows and runs down slowly, it does contract impurity at the time it is separated from him. If the water is pure, while it is on his body or clothes, it does not make foods susceptible to ritual impurity, for it did not flow on to him willfully. If he shakes the water off his clothes, it is considered as willful.
If he stood under a drainpipe to cool off or to wash himself, he is considered to have come into contact with water willfully. If he was impure, the water that is on his body is impure.
ו
מי שירדו עליו גשמים אפילו היה אב הטומאה המים שעליו אף ע"פ שירדו מצד העליון לתחתון טהורין והוא שינתקם מעליו בכל כחו אבל אם היו שותתין ויורדים בשעת פרישתם מתטמאין ובזמן שהן טהורין אינן מכשירין שהרי אינן תלושין עליו לרצונו ואם ניער הרי אלו לרצון עמד תחת הצינור להקר או לידוח הרי זה לרצון ואם היה טמא המים שעליו טמאין:
7
When a barrel was filled with produce and water from a drainpipe from a roof spilled into it, the owner should pour the water off the produce. It is not considered as susceptible to impurity even though he desired that the water be in the barrel until he pours it off.
ז
חבית שהיתה מליאה פירות וירד הדלף לתוכה הרי זה יערה המים מעליהן ואינן מכשירין ואף ע"פ שרצונו שיהיו בתוכה עד שיערה המים מעליהן:
8
When water from a drainpipe flows into a kneading trough, the drops that sputter off and the water that flows over the edge are not considered as having been uprooted willfully. Even if the owner picks up the kneading trough to pour out the water, the water it contains is not considered as having been uprooted willfully. If he left the trough for the water to drain into it, the drops that sputter off and the water that flows over the edge are not considered as having been uprooted willfully. If he picks up the kneading trough to pour out the water, it makes foods susceptible to impurity. The rationale is that since he did not overturn it and pour the water out in its place, it is considered as having been uprooted willfully.
ח
עריבה שירד הדלף לתוכה המים הניתזין והצפין מעליה אינן תלושין ברצון נטלה לשפכה המים שבתוכה אינן ברצון הניחה שירד הדלף לתוכה הניתזין והצפין שבתוכה אינן תלושין ברצון ואם נטלה לשפכה הרי אלו מכשירין שכיון שלא שפכה במקומה הרי תלשן ברצונו:
9
When a person immerses his keilim in a mikveh or washes his clothes in a cave, the water that ascends on his hands is considered as drawn willfully. The water on his feet is not considered as having been uprooted willfully.
ט
המטביל את כליו והמכבס את כסותו במערה המים העולין בידיו ברצון וברגליו אינן כתלושין ברצון:
10
When fruits fell into water and one extended his hand and took them, they do not become susceptible to impurity. If he intended that his hand would be rinsed while picking them up, they become susceptible to impurity because of the water on his hand. For the water on his hand and on the produce are considered as having been uprooted willfully.
י
פירות שנפלו לתוך המים ופשט ידיו ונטלן לא הוכשרו ואם חישב שיודחו ידיו הוכשרו במים שבידיו שהמים שבידיו ושעל הפירות הרי הן כתלושין ברצון:
11
When a person willfully placed his produce in water, if the water is on the ground, the produce does not become susceptible to impurity as long as it is in the water. If he removed the produce, it becomes susceptible to impurity because of the water on it or on his hands, because it was uprooted willfully.
What is implied? If there were radishes or turnips in water in a cave, a woman who is a nidah, may wash it there and it is still pure. If she raised it out of the water at all, it became impure because of her touch.
יא
הנותן פירותיו לתוך המים ברצונו אם היו מים שבקרקעות אינן מוכשרין כל זמן שהן במים הוציאן הוכשרו במים שעליהן או שעל ידיו שהרי נתלשו ברצון כיצד צנון או לפת שהוא בתוך המערה נדה מדיחתו שם והוא טהור העלתהו כל שהוא מן המים נטמא במגעה:
12
When a container was filled with turmos beans and placed in a mikveh, a person who is impure may extend his hand and take beans from it and they are pure. The rationale is that they were not made susceptible to impurity inside of it and he does not desire the water that is upon them.
If he lifted the entire container from the water, the beans that are touching the container are impure, because they became susceptible to impurity due to the water in the container that was willfully raised from the mikveh. The remainder of the beans in the container are pure.
יב
קופה שהיא מליאה תורמוסין ונתונה לתוך המקוה מושיט ידו הטמא ונוטל תורמוסין מתוכה והן טהורין מפני שלא הוכשרו שהרי מתוכה נטל ואין רצונו במים שעליהן העלם מן המים הנוגעין בקופה טמאין שהרי הוכשרו במים שבקופה שנתלשו ברצונו ושאר כל התורמוסין שבתוך הקופה טהורין:
• Part 1
• Hayom Yom: Today's Hayom Yom
1
The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:13] states: "You shall have no other gods before Me."
א
מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר "לא יהיה לך אלוהים אחרים, על פניי" (שמות כ,ב; דברים ה,ו).
2
Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: "Do not make an idol for yourselves."
ב
שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר "לא תעשה לך פסל" (שמות כ,ג; דברים ה,ז).
3
Not to make false gods even for others, as [Leviticus 19:4] states: "Do not make molten gods for yourselves."
ג
שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר "ואלוהי מסכה, לא תעשו לכם" (ויקרא יט,ד).
4
Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: "Do not make a representation of anything that is with Me."
ד
שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר "לא תעשון, איתי" (שמות כ,יט).
5
Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:13] states: "Do not bow down to them."
ה
שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר "לא תשתחווה להם" (שמות כ,ד; דברים ה,ח).
6
Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: "Do not serve them."
ו
שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר "ולא תועבדם" (שמות כ,ד; שמות כג,כד; דברים ה,ח).
7
Not to offer one's son to Molech, as [Leviticus 18:21] states: "Do not give [any] of your children to offer to Molech."
ז
שלא להעביר למולך, שנאמר "ומזרעך לא תיתן, להעביר למולך" (ויקרא יח,כא).
8
Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: "Do not turn to the ovot."
ח
שלא לעשות מעשה אוב, שנאמר "אל תפנו אל האובות" (ויקרא יט,לא).
9
Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: "Do not turn to... the yid'onim."
ט
שלא לעשות מעשה יידעוני, שנאמר "ואל היידעונים" (ויקרא יט,לא).
10
Not to take interest in the worship of false gods, as [Leviticus 19:4] states: "Do not turn to false gods."
י
שלא לפנות אחר עבודה זרה, שנאמר "אל תפנו, אל האלילים" (ויקרא יט,ד).
11
Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: "Do not erect a pillar for yourselves."
יא
שלא להקים מצבה, שנאמר "ולא תקים לך, מצבה" (דברים טז,כב).
12
Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: "You shall not place hewn stones..."
יב
שלא ליתן אבן משכית, שנאמר "ואבן משכית לא תיתנו בארצכם" (ויקרא כו,א).
13
Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree...."
יג
שלא ליטע אילן במקדש, שנאמר "לא תיטע לך אשרה, כל עץ" (דברים טז,כא).
14
Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: "And the name of other gods you shall not mention, nor should it be heard from your mouth."
יד
שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר "ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך" (שמות כג,יג).
15
Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: "And the name of other gods... shall not be heard from your mouth." [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.
טו
שלא להדיח בני ישראל אחר עבודה זרה, שנאמר "לא יישמע על פיך" (שמות כג,יג); זו אזהרה למדיח.
16
Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: "And they shall not continue to do so."
טז
שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית "ולא יוסיפו לעשות" (דברים יג,יב).
17
Not to show affection for a mesit, as [Deuteronomy 13:9] states: "Do not show appreciation for him."
יז
שלא לאהוב המסית, שנאמר "לא תאבה לו" (דברים יג,ט).
18
Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: "Do not listen to him."
יח
שלא לעזוב השנאה למסית, שנאמר "ולא תשמע אליו" (דברים יג,ט).
19
Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: "Do not have mercy upon him."
יט
שלא להציל המסית אלא עומד על דמו, שנאמר "לא תחוס עינך עליו" (דברים יג,ט).
20
For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: "Do not have pity... [upon him]."
כ
שלא ילמד המוסת זכות על המסית, שנאמר "לא תחמול" (דברים יג,ט).
21
For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: "And do not try to cover up for him."
כא
שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר "ולא תכסה עליו" (דברים יג,ט).
22
Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: "Do not covet the gold or silver which is upon them...."
כב
שלא ליהנות בציפויי נעבד, שנאמר "לא תחמוד כסף וזהב עליהם" (דברים ז,כה).
23
Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: "It shall never be rebuilt."
כג
שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר "לא תיבנה עוד" (דברים יג,יז).
24
Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: "Let nothing that has been condemned cling to your hand."
כד
שלא ליהנות בממון עיר הנידחת, שנאמר "ולא ידבק בידך מאומה, מן החרם" (דברים יג,יח).
25
Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your house."
כה
שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר "ולא תביא תועבה אל ביתך" (דברים ז,כו).
26
Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: "[The prophet]... who speaks in the name of other gods [shall die]."
כו
שלא להתנבא בשמה, שנאמר "ואשר ידבר, בשם אלוהים אחרים" (דברים יח,כ).
27
Not to relate false prophecies, as [Deuteronomy 18:20] states: "When a prophet presumptuously makes a declaration in My name which I have not commanded him...."
כז
שלא להתנבא בשקר, שנאמר "אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו" (דברים יח,כ).
28
Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."a
כח
שלא לשמוע למתנבא בשם עבודה זרה, שנאמר "לא תשמע, אל דברי הנביא" (דברים יג,ד).
29
Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: "Do not fear him."
כט
שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר "לא תגור ממנו" (דברים יח,כב).
30
Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: "Do not follow the practices of the nation [that I am driving out before you]...."
ל
שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר "ולא תלכו בחוקות הגוי" (ויקרא כ,כג).
31
Not to practice black magic, as [Deuteronomy 18:10] states: "There shall not be found among you... a magician."
לא
שלא לקסום, שנאמר "לא יימצא בך . . . קוסם קסמים" (דברים יח,י).
32
Not to practice divination, as [Leviticus 19:26] states: "Do not practice divination."
לב
שלא לעונן, שנאמר "לא תעוננו" (ויקרא יט,כו).
33
Not to act as a soothsayer, as [Leviticus, ibid.] states: "Do not act as a soothsayer."
לג
שלא לנחש, שנאמר "לא תנחשו" (ויקרא יט,כו).
34
Not to practice sorcery, as [Deuteronomy 18:10] states: "There shall not be found among you... a sorcerer."
לד
שלא לכשף, שנאמר "לא יימצא בך . . . ומכשף" (דברים יח,י).
35
Not to cast spells, as [Deuteronomy 18:11] states: "[There shall not be found among you...] one who casts spells."
לה
שלא לחבור חבר, שנאמר "וחובר, חבר" (דברים יח,יא).
36
Not to consult an ov, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov."
לו
שלא לשאול באוב, שנאמר "ושואל אוב" (דברים יח,יא).
37
Not to consult a yid'oni, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov or a yid'oni."
לז
שלא לשאול ביידעוני, שנאמר "ושואל אוב ויידעוני" (דברים יח,יא).
38
Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who attempts to communicate with the dead."
לח
שלא לשאול בחלום מן המתים, שנאמר "ודורש אל המתים" (דברים יח,יא).
39
For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: "A woman should not wear a man's clothing."
לט
שלא תעדה אישה עדי איש, שנאמר "לא יהיה כלי גבר על אישה" (דברים כב,ה).
40
For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: "A man should not wear a woman's clothing." [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.
מ
שלא יעדה איש עדי אישה, שנאמר "ולא ילבש גבר שמלת אישה" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.
41
Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: "Do not tattoo your flesh."
מא
שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר "וכתובת קעקע, לא תיתנו בכם" (ויקרא יט,כח).
42
Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: "Do not wear sha'atnez."
מב
שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר "לא תלבש שעטנז" (דברים כב,יא).
43
Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: "Do not shave your temples."
מג
שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר "ולא תקיפו, פאת ראשכם" (ראה ויקרא יט,כז).
44
Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: "Do not shave the corners of your beard."
מד
שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר "ולא תשחית, את פאת זקנך" (ויקרא יט,כז).
45
Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: "Do not cut yourselves." Gedidah is another term for cutting.
מה
שלא להתגודד כעובדי עבודה זרה, שנאמר "לא תתגודדו" (דברים יד,א); וגדידה ושריטה אחת היא.
46
Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: "Do not ever return on this path again."
מו
שלא לשכון בארץ מצריים לעולם, שנאמר "לא תוסיפון לשוב בדרך הזה, עוד" (דברים יז,טז).
47
Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: "Do not stray after your heart and eyes."
מז
שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר "ולא תתורו . . ." (במדבר טו,לט).
48
Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: "Do not establish a covenant with them."
מח
שלא לכרות ברית לשבעה עממין, שנאמר "לא תכרות להם ברית" (דברים ז,ב).
49
Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: "Do not allow a soul to live."
מט
שלא להחיות אדם משבעה עממים, שנאמר "לא תחייה, כל נשמה" (דברים כ,טז).
50
Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: "Do not show them favor."
נ
שלא לחון על עובדי עבודה זרה, שנאמר "ולא תחונם" (דברים ז,ב).
51
Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: "They shall not settle in your land."
נא
שלא להושיב עובדי עבודה זרה בארצנו, שנאמר "לא יישבו בארצך" (שמות כג,לג).
52
Not to marry gentiles, as [Deuteronomy 7:3] states: "Do not marry among them."
נב
שלא להתחתן בעובדי עבודה זרה, שנאמר "ולא תתחתן, בם" (דברים ז,ג).
53
For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: "An Ammonite or a Moabite shall never enter the congregation of God."
נג
שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר "לא יבוא עמוני ומואבי, בקהל ה'" (דברים כג,ד).
54
Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Edomite."
נד
שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר "לא תתעב אדומי" (דברים כג,ח).
55
Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Egyptian."
נה
שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר "לא תתעב מצרי" (דברים כג,ח).
56
Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: "Do not seek their peace and welfare...."
נו
שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר "לא תדרוש שלומם, וטובתם" (דברים כג,ז).
57
Not to destroy fruit trees nor to destroy any-thing else of value, as [Deuteronomy 20:19] states: "Do not destroy its trees."
נז
שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר "לא תשחית את עצה" (דברים כ,יט).
58
For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: "Do not panic before them," and [Deuteronomy 3:22] states: "Do not fear them."a,b
נח
שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר "לא תערוץ, מפניהם" (דברים ז,כא), "לא, תיראום" (דברים ג,כב).
59
Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: "Do not forget."
נט
שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר "לא, תשכח" (דברים כה,יט).
60
The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: "Do not curse God." [Leviticus 27:16] mentions the punishment: "One who curses the name of God shall surely die." This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments punishable by karet.
ס
שאנו מוזהרין על ברכת השם, שנאמר "אלוהים, לא תקלל" (שמות כב,כז), ונאמר בעונש "ונוקב שם ה' מות יומת" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.
61
Not to violate an oath, as [Leviticus 19:12] states: "Do not swear falsely in My name."
סא
שלא לעבור על שבועת ביטוי, שנאמר "ולא תישבעו בשמי, לשקר" (ויקרא יט,יב).
62
Not to take an oath in vain, as [Exodus 20:7] states: "Do not take the name of God, your Lord, in vain."
סב
שלא יישבע לשוא, שנאמר "לא תישא את שם ה' אלוהיך, לשוא" (שמות כ,ו; דברים ה,י).
63
Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: "Do not profane My holy name."
סג
שלא לחלל את שם הקדוש ברוך הוא, שנאמר "ולא תחללו, את שם קודשי" (ויקרא כב,לב).
64
Not to test the promises of God, as [Deuteronomy 6:15] states: "Do not test God, your Lord."
סד
שלא לנסות את דבר ה', שנאמר "לא תנסו, את ה' אלוהיכם" (דברים ו,טז).
65
Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: "You shall surely destroy them. Do not do this to God, your Lord."1
סה
שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר "אבד תאבדון" (דברים יב,ב), "לא תעשון כן, לה' אלוהיכם" (דברים יב,ד).
66
Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: "Do not leave his body on the gallows."
סו
שלא ילין הצלוב על העץ, שנאמר "לא תלין נבלתו על העץ" (דברים כא,כג).
67
Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: "And you shall keep My watch."2
סז
שלא להשבית שמירה סביב למקדש, שנאמר "ושמרתם את משמרתי" (ויקרא יח,ל).
68
For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: "And he shall not enter the sanctuary at all times."
סח
שלא ייכנס כוהן להיכל בכל עת, שנאמר "ואל יבוא בכל עת אל הקודש" (ויקרא טז,ב).
69
For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: "However, to the parochet3 he shall not approach."
סט
שלא ייכנס בעל מום מן המזבח ולפנים, שנאמר "אך אל הפרוכת לא יבוא" (ויקרא כא,כג).
70
For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: "[Anyone...] who has a blemish [may not approach to present]...."
ע
שלא יעבוד בעל מום, שנאמר "אשר יהיה בו מום" (ויקרא כא,יז).
71
For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: "Anyone who has a blemish may not approach [to offer a sacrifice]."a
עא
שלא יעבוד בעל מום עובר, שנאמר "כל איש אשר בו מום, לא יקרב" (ויקרא כא,יח).
72
For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: "Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you."
עב
שלא יתעסקו הלויים בעבודת הכוהנים ולא הכוהנים בעבודת הלויים, שנאמר "אל כלי הקודש ואל המזבח, לא יקרבו . . . גם הם גם אתם" (במדבר יח,ג).
73
For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: "Do not drink wine or strong drink when you enter the Tent of Testimony," and [ibid., 10:11] states: "or when you render a decision for the children of Israel."a
עג
שלא ייכנס למקדש ולא יורה בתורה שתוי יין, שנאמר "יין ושיכר אל תשת . . . בבואכם אל אוהל מועד" (ויקרא י,ט), ונאמר "ולהורות, את בני ישראל" (ויקרא י,יא).
74
For a non-priest not to serve in the Temple, as [Numbers 18:4] states: "An unauthorized person shall not approach them."
עד
שלא יעבוד הזר במקדש, שנאמר "וזר, לא יקרב אליכם" (במדבר יח,ד).
75
For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: "And they shall separate themselves from the sacred offerings of the children of Israel."
עה
שלא יעבוד כוהן טמא, שנאמר "ויינזרו מקודשי בני ישראל" (ויקרא כב,ב).
76
For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: "And they shall not profane...."
עו
שלא יעבוד כוהן טבול יום עד שיעריב שמשו, שנאמר "ולא יחללו" (ויקרא כא,ו).
77
For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: "And they shall not make your camp impure." This refers to the camp of the Divine Presence.
עז
שלא ייכנס טמא לעזרה, שנאמר "ולא יטמאו את מחניהם" (במדבר ה,ג); זה מחנה שכינה.
78
For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: "Do not enter the camp." This refers to the camp of the Levites.
עח
שלא ייכנס טמא למחנה לוייה, שכנגדו לדורות הר הבית, שנאמר "לא יבוא אל תוך המחנה" (דברים כג,יא); זה מחנה לוייה.
79
Not to build the altar with hewn stones, as [Exodus 20:22] states: "Do not make them hewn."
עט
שלא לבנות אבני מזבח גזית, שנאמר "לא תבנה אתהן גזית" (שמות כ,כב).
80
Not to ascend to the altar using steps, as [Exodus 20:23] states: "Do not ascend My altar with steps."
פ
שלא לפסוע על המזבח, שנאמר "ולא תעלה במעלות, על מזבחי" (שמות כ,כג).
81
Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: "Do not offer any unauthorized incense upon it."
פא
שלא להקטיר ולהקריב במזבח הזהב, שנאמר "לא תעלו עליו קטורת זרה" (שמות ל,ט).
82
Not to extinguish the fire of the altar, as [Leviticus 6:6] states: "Burn a continuous fire on the altar. Do not extinguish it."
פב
שלא לכבות אש המזבח, שנאמר "אש, תמיד תוקד על המזבח--לא תכבה" (ויקרא ו,ו).
83
Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: "And do not duplicate its formula."
פג
שלא לעשות במתכונת שמן המשחה, שנאמר "ובמתכונתו, לא תעשו" (שמות ל,לב).
84
Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: "Do not anoint the flesh of a person with it."
פד
שלא לסוך בשמן המשחה זר, שנאמר "על בשר אדם, לא ייסך" (שמות ל,לב).
85
Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: "Do not duplicate its formula."
פה
שלא לעשות במתכונת הקטורת, שנאמר "ובמתכונתה, לא תעשו" (ראה שמות ל,לז).
86
Not to remove the staves of the ark, as [Exodus 25:16] states: "They shall not be removed from it."
פו
שלא להוציא בדי הארון, שנאמר "לא יסורו, ממנו" (שמות כה,טו).
87
For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: "The breastplate shall not come loose from the ephod."
פז
שלא ייזח החושן מעל האיפוד, שנאמר "ולא ייזח החושן, מעל האיפוד" (שמות כח,כח; שמות לט,כא).
88
For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: "It shall have a woven border around it. It shall not tear."
פח
שלא ייקרע המעיל, שנאמר "כפי תחרא יהיה לו--לא ייקרע" (שמות כח,לב).
89
Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: "Be careful, lest you offer your burnt offerings...."
פט
שלא להעלות קודשים בחוץ, שנאמר "הישמר לך, פן תעלה עולותיך" (דברים יב,יג).
90
Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: "A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet."
צ
שלא לשחוט קודשים בחוץ, שנאמר "איש . . . אשר ישחט שור או כשב" (ויקרא יז,ג) "ואל פתח אוהל מועד, לא הביאו . . . ונכרת" (ויקרא יז,ד).
91
Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: "Any [animal] which has a blemish shall not be sacrificed." This prohibition involves [the animal's] consecration.
צא
שלא להקדיש בעלי מומין למזבח, שנאמר "כול אשר בו מום, לא תקריבו" (ויקרא כב,כ); זה הוא איסור הקדשו.
92
Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: "Do not sacrifice these to God."
צב
שלא לשחוט בעלי מומין לשם קרבן, שנאמר "לא תקריבו אלה, לה'" (ויקרא כב,כב).
93
Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: "Do not sacrifice to God...." This prohibition involves sprinkling [the animal's] blood."
צג
שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין "לא תקריבו לה'" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.
94
Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: "Do not make a fire offering of them."
צד
שלא להקטיר אימורי בעלי מומין, שנאמר "ואישה, לא תיתנו מהם" (ויקרא כב,כב).
95
Not to offer a animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: "Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish." This refers to a blemish of a temporary nature.a
צה
שלא להקריב בעל מום עובר, שנאמר "לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום" (דברים יז,א); זה הוא מום עובר.
96
Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: "Do not offer sacrifices [from these animals] when they are given by gentiles."
צו
שלא להקריב בעל מום מיד הגויים, שנאמר "ומיד בן נכר, לא תקריבו" (ויקרא כב,כה).
97
Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: "It shall not have a blemish."This can be interpreted to mean: Do not inflict a blemish upon it.
צז
שלא ייתן מום בקודשים, שנאמר "מום לא יהיה בו" (ויקרא כב,כא); כלומר, לא תיתן בו מום.
98
Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: "You may not burn anything leavened or sweet [as a fire offering]."a
צח
שלא להקריב שאור או דבש, שנאמר "כי כל שאור וכל דבש, לא תקטירו" (ויקרא ב,יא).
99
Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: "Do not omit the salt of God's covenant."
צט
שלא להקריב תפל, שנאמר "ולא תשבית מלח ברית אלוהיך" (ויקרא ב,יג).
100
Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: "Do not bring a prostitute's fee or the price of a dog...."
ק
שלא להקריב אתנן ומחיר, שנאמר "לא תביא אתנן זונה ומחיר כלב" (דברים כג,יט).
101
Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:25] states: "Do not slaughter it and its offspring on the same day."
קא
שלא לשחוט אותו ואת בנו, שנאמר "אותו ואת בנו, לא תשחטו ביום אחד" (ויקרא כב,כח).
102
Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: "Do not place oil upon it."
קב
שלא ליתן שמן זית במנחת חוטא, שנאמר "לא ישים עליה שמן" (ויקרא ה,יא).
103
Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: "...and do not place frankincense upon it."
קג
שלא ליתן עליה לבונה, שנאמר "ולא ייתן עליה לבונה" (ויקרא ה,יא).
104
Not to place oil on the meal offering brought by a sotah,as [Numbers 5:15] states: "Do not pour oil upon it."
קד
שלא ייתן שמן במנחת סוטה, שנאמר "לא ייצוק עליו שמן" (במדבר ה,טו).
105
Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: "...and do not place frankincense upon it."
קה
שלא ייתן עליו לבונה, שנאמר "ולא ייתן עליו לבונה" (במדבר ה,טו).
106
Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: "Do not exchange it or substitute another for it."
קו
שלא להמיר את הקודשים, שנאמר "לא יחליפנו, ולא ימיר אותו" (ויקרא כז,י).
107
Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: "A person should not consecrate it" - i.e., he should not consecrate it as another sacrifice.
קז
שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור "לא יקדיש איש, אותו" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.
108
Not to redeem a firstling kosher animal, as [Numbers 18:17] states: "Nevertheless, a firstling ox... do not redeem."
קח
שלא לפדות בכור בהמה טהורה, שנאמר "אך בכור שור . . . לא תפדה" (במדבר יח,יז).
109
Not to sell the tithe of cattle, as [Leviticus 27:33] states: "It shall not be redeemed."
קט
שלא למכור מעשר בהמה, שנאמר "לא ייגאל" (ויקרא כז,לג).
110
Not to sell a field that has been dedicated, as [Leviticus 27:28] states: "It shall not be sold."
קי
שלא למכור שדה החרם, שנאמר "לא יימכר" (ויקרא כז,כח).
111
Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: "It shall not be redeemed."
קיא
שלא לפדות שדה החרם, שנאמר "לא ייגאל" (ויקרא כז,כח).
112
Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: "He shall pinch off its head...[without separating it]."
קיב
שלא יבדיל ראש חטאת העוף, שנאמר "ומלק את ראשו ממול עורפו" (ויקרא ה,ח).
113
Not to work with consecrated animals, as [Deuteronomy 15:19] states: "Do not work with your firstling ox."
קיג
שלא לעבוד בקודשים, שנאמר "לא תעבוד בבכור שורך" (דברים טו,יט).
114
Not to shear consecrated animals, as [Deuteronomy 15:19] states: "Do not shear your firstling sheep."
קיד
שלא לגזוז את הקודשים, שנאמר "ולא תגוז בכור צאנך" (דברים טו,יט).
115
Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: "Do not sacrifice the blood of My offering in the presence of chametz."
קטו
שלא ישחוט הפסח והחמץ קיים, שנאמר "לא תשחט על חמץ, דם זבחי" (שמות לד,כה).
116
Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by remaining overnight, as [Exodus 23:18] states: "Do not allow the fat of My festive offering to remain until the morning."
קטז
שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר "ולא ילין חלב חגי, עד בוקר" (שמות כג,יח).
117
Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: "Do not leave over any of it until the morning."
קיז
שלא להותיר מבשר הפסח, שנאמר "ולא תותירו ממנו, עד בוקר" (שמות יב,י).
118
Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:14] states: "Do not leave over any of the meat...." According to the oral tradition, we have learned that the verse refers to the Chaggigahsacrifice offered on the fourteenth of Nisan. The phrase "until the morning" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.
קיח
שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר "ולא ילין מן הבשר" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר "לבוקר" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.
119
Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: "Do not leave over any of it until the morning."
קיט
שלא להותיר מבשר פסח שני עד בוקר, שנאמר "ולא ישאירו ממנו עד בוקר" (ראה במדבר ט,יב).
120
Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: "Do not leave over any of it until the morning." The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.
קכ
שלא להותיר מבשר התודה עד בוקר, שנאמר "ולא תותירו ממנו, עד בוקר" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.
121
Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: "Neither shall you break a bone of it."
קכא
שלא לשבור עצם בפסח, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו).
122
Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: "Neither shall you break a bone of it."
קכב
שלא לשבור עצם בפסח שני, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו; וראה במדבר ט,יב).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.
. Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.
2.
. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, "And you shall keep the watch over the holy articles."
3.
The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.
Part 2
123
Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: "Do not remove [any of the meat] from the house...."
קכג
שלא להוציא מבשר הפסח מן החבורה, שנאמר "לא תוציא מן הבית" (שמות יב,מו).
124
Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: "It shall not be baked as leaven. Their portion...."
קכד
שלא לעשות שיירי מנחות חמץ, שנאמר "לא תיאפה חמץ, חלקם" (ויקרא ו,י).
125
Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: "Do not eat from it raw or boiled in water."
קכה
שלא לאכול בשר הפסח נא ומבושל, שנאמר "אל תאכלו ממנו נא, ובשל" (שמות יב,ט).
126
Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: "No temporary resident or hired worker may eat from it."
קכו
שלא להאכיל בשר הפסח לגר תושב, שנאמר "תושב ושכיר, לא יאכל בו" (שמות יב,מה).
127
Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: "No uncircumcised person may eat of it."
קכז
שלא יאכל הערל בשר הפסח, שנאמר "כל ערל, לא יאכל בו" (שמות יב,מח).
128
Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: "No outsider may eat from it." This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].
קכח
שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר "כל בן נכר, לא יאכל בו" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.
129
For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 6:20] states: "And a soul who partakes of the meat of the peace sacrifice while he is impure...."
קכט
שלא יאכל אדם שנטמא קודשים, שנאמר "והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו" (ויקרא ז,כ).
130
Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: "Meat that has touched any impurity shall not be eaten."
קל
שלא לאכול מן הקודשים שנטמאו, שנאמר "והבשר אשר ייגע בכל טמא, לא ייאכל" (ויקרא ז,יט).
131
Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: "One who eats it shall bear his guilt,... his soul will be punished by karet."
קלא
שלא לאכול נותר, שנאמר "ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה" (ויקרא יט,ח).
132
Not to eat piggul, as [Leviticus 7:18] states: "It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt." This sin is punishable by karet.
קלב
שלא לאכול פיגול, שנאמר "המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא" (ויקרא ז,יח); והוא בכרת.
133
For an unauthorized person not to partake of the terumot,1as [Leviticus 22:10] states: "No unauthorized person shall eat it."
קלג
שלא יאכל זר תרומות, שנאמר "וכל זר, לא יאכל קודש" (ויקרא כב,י).
134
For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: "A tenant of a priest or [his] hired worker shall not eat the holy [food]."
קלד
שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר "תושב כוהן ושכיר, לא יאכל קודש" (ויקרא כב,י).
135
For an uncircumcised person not to partake of terumahor other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.2
קלה
שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.
136
For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: "Any of your descendants... shall not eat from the consecrated foods."3
קלו
שלא יאכל כוהן טמא תרומה, שנאמר "איש מזרעך . . . בקודשים לא יאכל" (ראה ויקרא כא,יז; ויקרא כב,ד).
137
For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: "When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts]."
קלז
שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר "ובת כוהן--כי תהיה, לאיש זר" (ויקרא כב,יב).
138
For a meal offering brought by a priest not to be eaten, as [Leviticus 6:15] states: "Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten."
קלח
שלא תיאכל מנחת כוהן, שנאמר "וכל מנחת כוהן כליל תהיה, לא תיאכל" (ויקרא ו,טז).
139
Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: "Any sin offering whose blood has been brought...."
קלט
שלא לאכול בשר חטאות הנעשות בפנים, שנאמר "וכל חטאת אשר יובא מדמה" (ויקרא ו,כג).
140
Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: "Do not eat of any abomination." According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.
קמ
שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר "לא תאכל, כל תועבה" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.
141
Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: "You may not eat within your gates the tithe from your grain."
קמא
שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר "לא תוכל לאכול בשעריך, מעשר דגנך" (דברים יב,יז).
142
Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...your wine...."
קמב
שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר "תירושך" (דברים יב,יז).
143
Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...and your oil...."
קמג
שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר "ויצהרך" (דברים יב,יז).
144
Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: "You may not eat [within your gates]... and the firstlings [of your cattle and flocks]...."
קמד
שלא לאכול בכור תמים חוץ לירושלים, שנאמר "לא תוכל . . . ובכורות" (דברים יב,יז).
145
For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: "...your cattle and your flocks." According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: "You may not eat within your gates...."
קמה
שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר "לא תוכל . . . בקרך, וצאנך" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו "לא תוכל לאכול בשעריך" (שם) אקרא בו.
146
Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: "You may not [eat]...[the sacrifices] you have vowed [to bring]...," meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.
קמו
שלא לאכול בשר העולה, שנאמר "לא תוכל . . . נדריך אשר תידור" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.
147
Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: "You may not [eat]... the [animals] you have pledged [to bring as sacrifices]..." - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.
קמז
שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר "לא תוכל . . . ונדבותיך" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.
148
For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: "An unauthorized person shall not partake of them, for they are holy."
קמח
שלא יאכל זר בשר קודשי קודשים, שנאמר "וזר לא יאכל, כי קודש הם" (שמות כט,לג).
149
For a priest not to partake of the first fruits [Bikkurim]before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: "You may not [eat]... the elevated gifts [delivered by] hand." The [latter phrase] refers to the first fruits.
קמט
שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר "לא תוכל . . . ותרומת ידך" (דברים יב,יז); אלו הביכורים.
150
Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: "I have not consumed it while it is impure."
קנ
שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר "לא ביערתי ממנו בטמא" (דברים כו,יד).
151
Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: "I have not eaten from it while in mourning."
קנא
שלא לאכול מעשר שני באנינות, שנאמר "לא אכלתי באוני ממנו" (דברים כו,יד).
152
Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: "I have not used it for the dead." Anything that is not associated with the needs of a living body is referred to as "used for the dead."4
קנב
שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר "ולא נתתי ממנו, למת" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, "נתתי ממנו, למת" אקרא בו.
153
Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: "And they shall not profane the sacred gifts which the children of Israel will separate for God." This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.
קנג
שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר "ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.
154
Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: "Do not delay your offerings of newly ripened produce and your agricultural offerings." [This means:] Do not delay bringing an offering that should be brought first.
קנד
שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר "מלאתך ודמעך, לא תאחר" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.
155
Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: "[When you make a pledge to God,] do not delay paying it."
קנה
שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר "לא תאחר לשלמו" (דברים כג,כב).
156
Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: "Do not appear before Me empty-handed."
קנו
שלא לעלות לחג בלא קרבן, שנאמר "ולא ייראו פניי, ריקם" (שמות כג,טו).
157
Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: "He shall not violate his word."
קנז
שלא לעבור על דברים שאסר אדם על נפשו, שנאמר "לא יחל, דברו" (במדבר ל,ג).
158
For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: "They shall not marry an immoral woman or a chalalah."
קנח
שלא ייקח כוהן זונה, שנאמר "אישה זונה וחללה לא ייקחו" (ויקרא כא,ז).
159
For a priest not to marry a chalalah,5 as [Leviticus 21:7] states: "They shall not marry... a chalalah."
קנט
שלא ייקח כוהן חללה, שנאמר "וחללה לא ייקחו" (ויקרא כא,ז).
160
For a priest not to marry a divorcee, as [Leviticus 21:7] states: "...nor may they marry a woman divorced from her husband."
קס
שלא ייקח כוהן גרושה, שנאמר "ואישה גרושה מאישה לא ייקחו" (ויקרא כא,ז).
161
For a High Priest not to marry a widow, as [Leviticus 21:14] states: "A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry."
קסא
שלא ייקח כוהן גדול אלמנה, שנאמר "אלמנה וגרושה וחללה זונה, את אלה לא ייקח" (ויקרא כא,יד).
162
For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: "He shall not profane his progeny...." This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].
קסב
שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר "לא יחלל זרעו, בעמיו" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.
163
For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: "Do not let your hair grow long."a
קסג
שלא ייכנס כוהן למקדש פרוע ראש, שנאמר "ראשיכם אל תפרעו" (ויקרא י,ו).
164
For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: "Do not rend your garments."
קסד
שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר "ובגדיכם לא תפרומו" (ויקרא י,ו).
165
For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: "Do not depart from before the entrance to the Tent of Testimony."
קסה
שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר "ומפתח אוהל מועד לא תצאו" (ויקרא י,ז).
166
For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: "He shall not become impure [through contact with] the dead."
קסו
שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר "לנפש לא ייטמא בעמיו" (ויקרא כא,א).
167
For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: "He shall not become impure, [even] for his father and mother."
קסז
שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר "לאביו ולאימו, לא ייטמא" (ויקרא כא,יא).
168
For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: "He should not come in contact with any dead body." According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].
קסח
שלא ייכנס כוהן גדול עם מת, שנאמר "ועל כל נפשות מת, לא יבוא" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.
169
For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: "He shall not receive an inheritance."
קסט
שלא ייקח כל שבט לוי חלק בארץ, שנאמר "ונחלה לא יהיה לו" (דברים יח,ב).
170
For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: "The priests and the Levites shall not receive a portion or an inheritance."
קע
שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר "לא יהיה לכוהנים הלויים . . . חלק ונחלה" (דברים יח,א).
171
Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: "Do not make a bald spot upon your heads."
קעא
שלא לעשות קורחה על מת, שנאמר "לא תשימו קורחה בין עיניכם--למת" (דברים יד,א).
172
Not to eat non-kosher animals, as [Deuteronomy 14:7] states: "Nevertheless, among those who chew the cud, these you may not eat...."
קעב
שלא לאכול בהמה טמאה, שנאמר "אך את זה, לא תאכלו, ממעלי הגרה" (ויקרא יא,ד; דברים יד,ז).
173
Not to eat non-kosher fish, as [Leviticus 11:11] states: "They shall be [regarded as] a detestable thing for you. Do not eat of their flesh."
קעג
שלא לאכול דג טמא, שנאמר "ושקץ, יהיו לכם; מבשרם לא תאכלו" (ויקרא יא,יא).
174
Not to eat non-kosher birds, as [Leviticus 11:13] states: "These birds you must regard as detestable. Do not eat them."
קעד
שלא לאכול עוף טמא, שנאמר "ואת אלה תשקצו מן העוף, לא ייאכלו" (ויקרא יא,יג).
175
Not to eat flying insects, as [Deuteronomy 14:19] states: "Every flying insect [that is] not-kosher for you shall not be eaten."
קעה
שלא לאכול שרץ העוף, שנאמר "כול שרץ העוף, טמא הוא לכם" (דברים יד,יט).
176
Not to eat insects that breed on land, as [Leviticus 11:41] states: "Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten."
קעו
שלא לאכול שרץ הארץ, שנאמר "וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל" (ויקרא יא,מא).
177
Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: "Do not make your souls impure with any insect that creeps upon the earth."
קעז
שלא לאכול רמש הארץ, שנאמר "ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ" (ויקרא יא,מד).
178
Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: "...for any swarming creature which breeds upon the land, you shall not eat them."
קעח
שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר "לכל השרץ, השורץ על הארץ--לא תאכלום" (ויקרא יא,מב).
179
Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: "Do not make yourselves detestable [by eating] any swarming creature."
קעט
שלא לאכול שרץ המים, שנאמר "אל תשקצו, את נפשותיכם, בכל השרץ" (ויקרא יא,מג).
180
Not to eat carrion, as [Deuteronomy 14:21] states: "Do not eat carrion."
קפ
שלא לאכול מתה, שנאמר "לא תאכלו כל נבילה" (דברים יד,כא).
181
Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: "Do not eat flesh torn off [by a predator]."
קפא
שלא לאכול טריפה, שנאמר "ובשר בשדה טריפה לא תאכלו" (שמות כב,ל).
182
Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: "Do not eat the life [of an animal] with its flesh."
קפב
שלא לאכול אבר מן החי, שנאמר "לא תאכל הנפש, עם הבשר" (דברים יב,כג).
183
Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: "Therefore, the children of Israel do not eat the displaced nerve."
קפג
שלא לאכול גיד הנשה, שנאמר "על כן לא יאכלו בני ישראל את גיד הנשה" (בראשית לב,לג).
184
Not to consume blood, as [Leviticus 7:26] states: "Do not consume any blood."
קפד
שלא לאכול דם, שנאמר "וכל דם, לא תאכלו" (ויקרא ג,יז; ויקרא ז,כו).
185
Not to partake of [hard] fat, as [Leviticus 7:23] states: "Do not eat any of the fat in an ox, sheep, or goat."
קפה
שלא לאכול חלב, שנאמר "כל חלב שור וכשב, ועז--לא תאכלו" (ויקרא ז,כג).
186
Not to cook meat and milk [together], as [Exodus 23:19] states: "Do not cook a kid in its mother's milk."
קפו
שלא לבשל בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" (שמות כג,יט; שמות לד,כו; דברים יד,כא).
187
Not to eat meat and milk [together], as [Exodus 34:26] states: "Do not cook a kid in its mother's milk." Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].
קפז
שלא לאכול בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.
188
Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: "And do not eat its flesh."
קפח
שלא לאכול בשר שור הנסקל, שנאמר "ולא ייאכל את בשרו" (שמות כא,כח).
189
Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: "[Until that day,...] you may not eat bread..."
קפט
שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר "ולחם . . . לא תאכלו" (ויקרא כג,יד).
190
Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... roasted grain..."
קצ
שלא לאכול קלי מן החדש, שנאמר "וקלי . . . לא תאכלו" (ויקרא כג,יד).
191
Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... fresh grain."
קצא
שלא לאכול כרמל מתבואה חדשה, שנאמר "וכרמל לא תאכלו" (ויקרא כג,יד).
192
Not to eat orlah for three years, as [Leviticus 19:23] states: "For three years, you must regard its fruit as a forbidden growth. It may not be eaten."
קצב
שלא לאכול עורלה, שנאמר "שלוש שנים, יהיה לכם ערלים--לא ייאכל" (ויקרא יט,כג).
193
Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: "...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit." This refers to a prohibition against eating [such produce].
קצג
שלא לאכול כלאי הכרם, שנאמר "פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם" (דברים כב,ט); זה הוא איסור אכילה.
194
Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: "...who ate the fat of their sacrifices and drank the wine of their libations."a
קצד
שלא לשתות יין נסך, שנאמר "אשר חלב זבחימו יאכלו, ישתו יין נסיכם" (דברים לב,לח).
195
Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: "This son of ours is a glutton and a drunkard."6
קצה
שלא לאכול ולשתות דרך זולל וסובא, שנאמר "בננו זה . . . זולל, וסובא" (דברים כא,כ).
196
Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: "For any person who does not afflict himself [on that day]...."
קצו
שלא לאכול ביום הצום, שנאמר "כי כל הנפש אשר לא תעונה" (ויקרא כג,כט).
197
Not to partake of chametz on Pesach, as [Exodus 13:3] states: "Do not eat chametz."
קצז
שלא לאכול חמץ בפסח, שנאמר "לא ייאכל, חמץ" (שמות יג,ג).
198
Not to eat a mixture of chametz, as [Exodus 12:20] states: "Do not eat any leavened matter."a
קצח
שלא לאכול תערובת חמץ, שנאמר "כל מחמצת, לא תאכלו" (שמות יב,כ).
199
Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: "Do not eat chametz with it."a
קצט
שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר "לא תאכל עליו חמץ" (דברים טז,ג).
200
Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz and no leaven may be seen in your territories."
ר
שלא ייראה חמץ, שנאמר "לא ייראה לך חמץ" (שמות יג,ז).
201
Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz may be found in your homes."
רא
שלא יימצא חמץ, שנאמר "שאור, לא יימצא בבתיכם" (שמות יב,יט).
202
For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: "He shall not drink any grape beverage." [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: "He may not drink vinegar from wine or wine-brandy."
רב
שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר "וכל משרת ענבים" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר "חומץ יין וחומץ שיכר לא ישתה" (שם).
203
[For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: "[He shall not eat] fresh... grapes."
רג
שלא יאכל ענבים לחים, שנאמר "וענבים לחים . . . לא יאכל" (במדבר ו,ג).
204
[For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: "[He shall not eat]... dried grapes."
רד
שלא יאכל ענבים יבשים, שנאמר "ויבשים לא יאכל" (במדבר ו,ג).
205
[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: "He shall not eat [anything from wine grapes] from its seeds...."
רה
שלא יאכל חרצנים, שנאמר "מחרצנים . . . לא יאכל" (במדבר ו,ד).
206
[For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: "He shall not eat [anything from wine grapes,...] to its peels."
רו
שלא יאכל זוגין, שנאמר "ועד זג--לא יאכל" (במדבר ו,ד).
207
For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: "He may not become impure even for his father, his mother,...."
רז
שלא ייטמא הנזיר למת, שנאמר "לאביו ולאימו . . . לא ייטמא להם, במותם" (במדבר ו,ז).
208
[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: "He shall not come into contact with any dead body."7
רח
שלא ייכנס באוהל המת, שנאמר "על נפש מת, לא יבוא" (במדבר ו,ו).
209
[For a Nazarite] not to shave, as [Numbers 6:5] states: "A razor shall not pass upon his head."
רט
שלא יגלח הנזיר, שנאמר "תער לא יעבור על ראשו" (במדבר ו,ה).
210
Not to harvest one's entire field, as [Leviticus 23:22] states: "Do not completely harvest the ends of your fields."
רי
שלא לקצור כל השדה, שנאמר "לא תכלה פאת שדך בקוצרך" (ויקרא כג,כב).
211
Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: "Do not gather the leket of your harvest."
ריא
שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר "ולקט קצירך, לא תלקט" (ויקרא יט,ט; ויקרא כג,כב).
212
Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: "Do not pick the incompletely formed grape clusters in your vine-yard."
ריב
שלא לבצור עוללות הכרם, שנאמר "וכרמך לא תעולל" (ויקרא יט,י).
213
Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: "Do not gather the individual [fallen grapes] in your vineyard."
ריג
שלא ללקוט פרט הכרם, שנאמר "ופרט כרמך לא תלקט" (ויקרא יט,י).
214
Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: "Do not go back to take it." [This prohibition also applies to] all trees, as [ibid. 24:20] states: "Do not carefully re-harvest it."
ריד
שלא ליקח עומר השכחה, שנאמר "לא תשוב לקחתו" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר "לא תפאר אחריך" (דברים כד,כ).
215
Not to sow mixed species of seeds together, as [Leviticus 19:19] states: "Do not sow different species of seed in your field."
רטו
שלא לזרוע כלאי זרעים, שנאמר "שדך לא תזרע כלאיים" (ויקרא יט,יט).
216
Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: "Do not plant different species in your vineyard."
רטז
שלא לזרוע תבואה או ירק בכרם, שנאמר "לא תזרע כרמך, כלאיים" (דברים כב,ט).
217
Not to crossbreed different species of animals, as [Leviticus 19:19] states: "Do not crossbreed your livestock with other species."
ריז
שלא להרביע בהמה מין בשאינו מינו, שנאמר "בהמתך לא תרביע כלאיים" (ויקרא יט,יט).
218
Not to work with two different species of animals together, as [Deuteronomy 22:10] states: "Do not plow with an ox and a donkey together."
ריח
שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר "לא תחרוש בשור ובחמור, יחדיו" (דברים כב,י).
219
Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: "Do not muzzle an ox while it is treading grain."
ריט
שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר "לא תחסום שור, בדישו" (דברים כה,ד).
220
Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: "Do not sow your field."
רכ
שלא לעבוד אדמה בשביעית, שנאמר "שדך לא תזרע" (ויקרא כה,ד).
221
Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: "Do not prune your vineyard."
רכא
שלא לעבוד אילן בשביעית, שנאמר "וכרמך לא תזמור" (ויקרא כה,ד).
222
Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: "Do not reap the crops of your harvest that grow on their own."
רכב
שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר "את ספיח קצירך לא תקצור" (ויקרא כה,ה).
223
Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
רכג
שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר "ואת עינבי נזיריך לא תבצור" (ויקרא כה,ה).
224
Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: "Do not sow...."
רכד
שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה "לא תזרעו" (ויקרא כה,יא).
225
Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: "Do not harvest the crops which grow on their own."
רכה
שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו "לא תקצרו את ספיחיה" (ויקרא כה,יא).
226
Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
רכו
שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו "ולא תבצרו את נזיריה" (ויקרא כה,יא).
227
Not to sell a field in Eretz Yisrael in perpetuity, as [Leviticus 25:23] states: "Do not make a permanent sale of the land."a
רכז
שלא למכור שדה בארץ ישראל לצמיתות, שנאמר "והארץ, לא תימכר לצמיתות" (ויקרא כה,כג).
228
Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: "The fields of the open areas [surrounding] their cities shall not be sold." According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].
רכח
שלא לשנות מגרשי הלויים ושדותיהם, שנאמר "ושדה מגרש עריהם, לא יימכר" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.
229
Not to forsake the Levites, as [Deuteronomy 12:191states: "Be very careful not to abandon the Levite." Rather, we must give them the portions they are due and rejoice with them on each of the festivals.
רכט
שלא לעזוב הלויים, שנאמר "הישמר לך, פן תעזוב את הלוי" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.
230
Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: "Do not demand payment from your fellow man."
רל
שלא יתבע הלוואה שעברה עליה שביעית, שנאמר "לא ייגוש את ריעהו ואת אחיו" (דברים טו,ב).
231
Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states "Be careful, lest an idea...[occur to you....]" This is an accepted general principle: Whenever [the Torah] uses the expressions "Be careful," "Lest," or "Do not," a negative commandment is involved.
רלא
שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר "הישמר לך פן יהיה דבר" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.
232
Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: "Do not harden your heart." Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.
רלב
שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר "לא תאמץ את לבבך" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.
233
Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: "Do not send him away empty-handed."
רלג
שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר "לא תשלחנו, ריקם" (דברים טו,יג).
234
Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: "Do not behave like a creditor towards him."
רלד
שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר "לא תהיה לו, כנושה" (שמות כב,כד).
235
Not to lend at interest to a Jew, as [Leviticus 25:37] states: "Do not lend him your money at interest."
רלה
שלא להלוות בריבית לישראל, שנאמר "את כספך--לא תיתן לו, בנשך" (ויקרא כה,לז).
236
Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: "Do not take interest from your brother." According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.
רלו
שלא ללוות בריבית, שנאמר "לא תשיך לאחיך" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.
237
Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: "Do not charge him interest."
רלז
שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר "לא תשימון עליו, נשך" (שמות כב,כד).
238
Not to delay payment of a worker, as [Leviticus 19:13] states: "Do not hold back a worker's wages overnight."
רלח
שלא לאחר פעולת שכיר, שנאמר "לא תלין פעולת שכיר, איתך" (ויקרא יט,יג).
239
Not to take security from a debtor by force, as [Deuteronomy 24:10] states: "Do not enter his home to take security."
רלט
שלא ימשכן בעל חוב בזרוע, שנאמר "לא תבוא אל ביתו, לעבוט עבוטו" (דברים כד,י).
240
Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: "Do not lie down [to sleep] with his security" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.
רמ
שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר "לא תשכב, בעבוטו" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.
241
Not to take security from a widow, as [Deuteronomy 24:17] states: "Do not take a widow's garment as security."
רמא
שלא למשכן האלמנה, שנאמר "ולא תחבול, בגד אלמנה" (דברים כד,יז).
242
Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: "Do not take either the upper or lower millstone as a pledge."
רמב
שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר "לא יחבול ריחיים, ורכב" (דברים כד,ו).
243
Not to kidnap a Jewish person, as [Exodus 20:15] states: "Do not steal." This refers to kidnapping.
רמג
שלא לגנוב נפש מישראל, שנאמר "לא תגנוב" (שמות כ,יב; דברים ה,טז); זה גונב נפש.
244
Not to steal, as [Leviticus 19:11] states: "Do not steal." This refers to stealing money.
רמד
שלא לגנוב ממון, שנאמר "לא, תגנובו" (ויקרא יט,יא); זו היא גניבת ממון.
FOOTNOTES
1.
The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.
2.
. A gezerah shavah is one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.
3.
. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17and inserting it into Leviticus 22:4.
4.
. Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.
5.
A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).
6.
Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.
7.
Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, "he may not have contact with the dead."
Part 3
245
Not to rob, as [Leviticus 19:13] states: "Do not rob."
רמה
שלא לגזול, שנאמר "לא תגזול" (ויקרא יט,יג).
246
Not to alter land boundaries, as [Deuteronomy 19:14] states: "Do not remove your neighbor's landmark."
רמו
שלא להסיג גבול, שנאמר "לא תסיג גבול ריעך" (דברים יט,יד).
247
Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: "Do not wrong your neighbor."
רמז
שלא לעשוק, שנאמר "לא תעשוק את ריעך" (ויקרא יט,יג).
248
Not to deny [a just claim], as [Leviticus 19:11] states: "Do not deny your neighbor's [claim]."
רמח
שלא לכחש בממון חברו, שנאמר "לא תכחשו" (ויקרא יט,יא).
249
Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: "Do not swear [falsely]" - i.e., do not swear falsely about money owed to a colleague.
רמט
שלא לישבע על כפירת ממון חברו, שנאמר "לא תשקרו" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.
250
Not to cheat in business, as [Leviticus 25:14] states: "One man should not cheat his brother."
רנ
שלא יונה במקח וממכר, שנאמר "אל תונו, איש את אחיו" (ויקרא כה,יד).
251
Not to hurt someone with words, as [Leviticus 25:17] states: "And one man shall not wrong another." This [prohibition refers to] hurting someone with words.
רנא
שלא יונה בדברים, שנאמר "ולא תונו איש את עמיתו" (ויקרא כה,יז); זו אונאת דברים.
252
Not to hurt a convert with words, as [Exodus 22:20] states: "And do not wrong a convert...."
רנב
שלא להונות את הגר בדברים, שנאמר "וגר לא תונה" (שמות כב,כ).
253
Not to cheat a convert in business, as [Exodus, ibid.] continues: "...nor oppress him."
רנג
שלא להונות את הגר במקח וממכר, שנאמר "ולא תלחצנו" (שמות כב,כ).
254
Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: "Do not deliver a servant to his master."
רנד
שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר "לא תסגיר עבד, אל אדוניו" (דברים כג,טז).
255
Not to wrong such a servant, as [Deuteronomy 23:17] states: "He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him."
רנה
שלא להונות עבד זה, שנאמר "עימך יישב בקרבך . . . בטוב לו; לא, תוננו" (דברים כג,יז).
256
Not to oppress any widow or orphan, as [Exodus 22:21] states: "Do not oppress any widow or orphan."a
רנו
שלא לענות יתום ואלמנה, שנאמר "כל אלמנה ויתום, לא תענון" (שמות כב,כא).
257
Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: "Do not work him like a slave."
רנז
שלא לעבוד בעבד עברי כעבודת עבד, שנאמר "לא תעבוד בו, עבודת עבד" (ויקרא כה,לט).
258
Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: "Do not sell him as slaves are sold."
רנח
שלא למכור אותו ממכרת עבד, שנאמר "לא יימכרו, ממכרת עבד" (ויקרא כה,מב).
259
Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: "Do not rule over him with rigor."
רנט
שלא לעבוד בעבד עברי בפרך, שנאמר "לא תרדה בו, בפרך" (ויקרא כה,מג; ויקרא כה,מו).
260
Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: "He shall not rule over him with rigor."
רס
שלא להניח הגוי לעבוד בעבד עברי הנמכר לו בפרך, שנאמר "לא ירדנו בפרך, לעיניך" (ויקרא כה,נג).
261
Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: "He shall have no power to sell her."
רסא
שלא למכור אמה עברייה לאחר, שנאמר "לא ימשול למוכרה, בבגדו בה" (שמות כא,ח).
262
Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: "He may not diminish her living expenses, clothing, or conjugal rights." The above applies also to other wives.
רסב
שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר "שארה כסותה ועונתה, לא יגרע" (שמות כא,י); והוא הדין לשאר הנשים.
263
Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: "Do not sell her."
רסג
שלא למכור אשת יפת תואר, שנאמר "ומכור לא תמכרנה" (דברים כא,יד).
264
Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: "Do not rule over her."
רסד
שלא לכבוש אשת יפת תואר שפחה, שנאמר "לא תתעמר בה" (דברים כא,יד).
265
Not to covet, as [Exodus 20:14] states: "Do not be envious of your neighbor's wife."
רסה
שלא לחמוד, שנאמר "לא תחמוד, אשת ריעך" (שמות כ,יג; דברים ה,יז).
266
Not to desire, as [Deuteronomy 5:18] states: "Do not desire your neighbor's house."
רסו
שלא להתאוות, שנאמר "לא תתאווה בית ריעך" (דברים ה,יז).
267
For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: "Do not lift a sickle...."
רסז
שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר "וחרמש לא תניף" (דברים כג,כו).
268
For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: "Do not put any into your receptacles."
רסח
שלא ייקח השכיר יתר על אכילתו, שנאמר "ואכלת ענבים כנפשך שובעך" (דברים כג,כה).
269
Not to ignore a lost object, as [Deuteronomy 22:3] states: "You may not ignore it."
רסט
שלא יתעלם מן האבידה, שנאמר "לא תוכל, להתעלם" (דברים כב,ג).
270
Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: "You may not watch your neighbor's donkey...."
ער
שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר "לא תראה חמור אחיך" (ראה דברים כב,ד).
271
Not to falsify measurements, as [Leviticus 19:35] states: "Do not act deceitfully in judgment...." According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.
רעא
שלא לעשות עוול במידה, שנאמר "לא תעשו עוול, במשפט, במידה" (ויקרא יט,לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עוול במשפט המידה.
272
Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: "You may not have in your home...."
ערב
שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר "לא יהיה לך בביתך, איפה ואיפה" (דברים כה,יד).
273
Not to act deceitfully in judgment, as [Leviticus 19:15] states: "Do not pervert justice."
רעג
שלא לעוול המשפט, שנאמר "לא תעשו עוול במשפט" (ויקרא יט,טו).
274
Not to accept bribes, as [Exodus 23:8] states: "Do not take a bribe."
רעד
שלא ליקח שוחד, שנאמר "ושוחד, לא תיקח" (שמות כג,ח).
275
Not to honor a man of stature in judgment, as [Leviticus 19:15] states: "Do not show respect to a great man."
רעה
שלא לכבד גדול בדין, שנאמר "ולא תהדר פני גדול" (ויקרא יט,טו).
276
For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: "Do not fear anyone."
רעו
שלא יירא הדיין בדין מאדם רע, שנאמר "לא תגורו מפני איש" (דברים א,יז).
277
Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: "And do not favor a poor man in his cause."
רעז
שלא לרחם על עני בדין, שנאמר "ודל, לא תהדר בריבו" (שמות כג,ג).
278
Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: "Do not pervert the judgment of a poor person." This refers to someone who is poor with regard to [the observance of] the mitzvot.
רעח
שלא להטות משפט אדם חוטא, שנאמר "לא תטה משפט אביונך" (שמות כג,ו); למדו מפי השמועה, שזה אביון במצוות.
279
Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: "Let your eye not pity."
רעט
שלא לרחם על המזיק בדיני קנסות, שנאמר "לא תחוס, עינך" (דברים יט,כא).
280
Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: "Do not pervert the judgment of a convert or an orphan."
רפ
שלא להטות משפט גרים ויתומים, שנאמר "לא תטה, משפט גר יתום" (דברים כד,יז).
281
Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: "Do not hear a false report."
רפא
שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר "לא תישא, שמע שוא" (שמות כג,א).
282
Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: "Do not follow the majority to do evil."
רפב
שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר "לא תהיה אחרי רבים, לרעות" (שמות כג,ב).
283
For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: "Do not speak up in a trial to influence...."b
רפג
שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר "לא תענה על ריב, לנטות" (שמות כג,ב).
284
Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: "Do not show favoritism regarding judgment."
רפד
שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר "לא תכירו פנים במשפט" (דברים א,יז).
285
Not to give false testimony, as [Exodus 20:13] states: "Do not give false testimony against your neighbor."
רפה
שלא להעיד בשקר, שנאמר "לא תענה בריעך עד שקר" (שמות כ,יב).
286
For a sinner not to act as a witness, as [Exodus 23:1] states: "Do not conspire with a wicked person to be a corrupt witness."
רפו
שלא יעיד בעל עבירה, שנאמר "אל תשת ידך עם רשע, להיות עד חמס" (שמות כג,א).
287
For a relative not to act as a witness, as [Deuteronomy 24:16] states: "Fathers shall not die because of children." According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.
רפז
שלא יעיד קרוב, שנאמר "לא יומתו אבות על בנים" (דברים כד,טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.
288
Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: "A single witness shall not rise up against a person."
רפח
שלא לכרות הדין על פי עד אחד, שנאמר "לא יקום עד אחד באיש" (דברים יט,טו).
289
Not to kill an innocent person, as [Exodus 20:13] states: "Do not murder."
רפט
שלא להרוג נקי, שנאמר "לא תרצח" (שמות כ,יב; דברים ה,טז).
290
Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: "Do not slay the innocent and the righteous."a
רצ
שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר "ונקי וצדיק אל תהרוג" (שמות כג,ז).
291
For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: "One witness shall not testify in a capital case..."
רצא
שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר "ועד אחד, לא יענה בנפש" (במדבר לה,ל).
292
Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: "The murderer shall not die [until he stands before the congregation]."
רצב
שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר "ולא ימות הרוצח, עד עומדו לפני העדה" (במדבר לה,יב).
293
Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: "And you shall cut off her hand. Show no pity."
רצג
שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר "וקצותה, את כפה: .לא תחוס, עינך" (דברים כה,יב).
294
Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: "Do not do anything to the maiden."a
רצד
שלא לענוש האנוס, שנאמר "ולנערה לא תעשה דבר" (דברים כב,כו).
295
Not to take a ransom from a murderer, as [Numbers 35:31] states: "Do not take a ransom for the life of a murderer."
רצה
שלא ליקח כופר מן הרוצח, שנאמר "ולא תקחו כופר לנפש רוצח" (במדבר לה,לא).
296
Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: "And do not take a ransom [for having] to flee to his refuge city."
רצו
שלא ליקח כופר בגלות רוצח בשגגה, שנאמר "ולא תקחו כופר, לנוס אל עיר מקלטו" (במדבר לה,לב).
297
Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: "Do not stand still in the face of mortal danger."
רצז
שלא לעמוד על הדם, שנאמר "לא תעמוד על דם ריעך" (ויקרא יט,טז).
298
Not to leave obstacles, as [Deuteronomy 22:8] states: "...lest you bring blood upon your house."
רחצ
שלא להניח מכשול, שנאמר "ולא תשים דמים בביתך" (דברים כב,ח).
299
Not to mislead an unsuspecting person, as [Leviticus 19:14] states: "Do not place a stumbling block before the blind."
רצט
שלא להכשיל תם בדרך, שנאמר "ולפני עיוור, לא תיתן מכשול" (ויקרא יט,יד).
300
Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: "Do not add [lashes], lest by [giving him] this additional [punishment]...."
ש
שלא להוסיף במלקות המחוייב מלקות, שנאמר "לא יוסיף: .פן יוסיף" (דברים כה,ג).
301
Not to gossip, as [Leviticus 19:16] states: "Do not go around as a gossiper among your people."
שא
שלא לרגל, שנאמר "לא תלך רכיל בעמיך" (ויקרא יט,טז).
302
Not to bear hatred in one's heart, as [Leviticus 19:17] states: "Do not hate your brother in your heart."
שב
שלא לשנוא בלב, שנאמר "לא תשנא את אחיך, בלבבך" (ויקרא יט,יז).
303
Not to embarrass any Jewish person, as [Leviticus, ibid.] states: "You shall surely rebuke your neighbor and not bear a sin because of him."
שג
שלא להלבין פני אדם מישראל, שנאמר "הוכח תוכיח את עמיתך, ולא תישא עליו חטא" (ויקרא יט,יז).
304
Not to take revenge, as [Leviticus 19:18] states: "Do not take revenge."
שד
שלא לנקום, שנאמר "לא תיקום" (ויקרא יט,יח).
305
Not to bear a grudge, as [Leviticus, ibid.] states: "Do not bear a grudge."
שה
שלא לנטור, שנאמר "לא תיטור" (ויקרא יט,יח).
306
Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: "Do not take the mother bird together with the young."
שו
שלא ליקח אם על הבנים, שנאמר "לא תיקח האם, על הבנים" (דברים כב,ו).
307
Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: "And he shall not shave the bald spot."a
שז
שלא לגלח שיער הנתק, שנאמר "ואת הנתק, לא יגלח" (ויקרא יג,לג).
308
Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: "Be very careful concerning signs of tzara’at."
שח
שלא לתלוש סימני צרעת, שנאמר "הישמר בנגע הצרעת" (דברים כד,ח).
309
Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: "...which must never be tilled and never be sown."
שט
שלא לעבוד ולזרוע בנחל איתן, שנאמר "אשר לא ייעבד בו, ולא ייזרע" (דברים כא,ד).
310
Not to allow a sorcerer to live, as [Exodus 22:17] states: "Do not allow a witch to live."
שי
שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר "לא ייצא בצבא, ולא יעבור עליו לכל דבר" (דברים כד,ה).
311
For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: "He shall not go out to the army, nor be charged with any duties."a
שיא
שלא להחיות מכשף, שנאמר "מכשפה, לא תחייה" (שמות כב,יז).
312
Not to reject the authority of the court, as [Deuteronomy 17:11] states: "Do not swerve from the word which they tell you."
שיב
שלא להמרות על פי בית דין, שנאמר "לא תסור, מכל הדבר" (ראה דברים יז,יא).
313
Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: "Carefully observe everything which I command you to do. Do not add to it."
שיג
שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר "את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו" (דברים יג,א).
314
Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: "...and do not diminish from it."
שיד
שלא לגרוע מכל מצוות התורה, שנאמר "ולא תגרע ממנו" (דברים יג,א).
315
Not to curse a judge, as [Exodus 22:27] states: "Do not curse judges."
שטו
שלא לקלל הדיין, שנאמר "אלוהים, לא תקלל" (שמות כב,כז).
316
Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: "...and do not curse the nasi of your people."
שטז
שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר "ונשיא בעמך, לא תאור" (שמות כב,כז).
317
Not to curse any other Jew, as [Leviticus 19:14] states: "Do not curse [even] a deaf-mute."
שיז
שלא לקלל אחד משאר ישראל, שנאמר "לא תקלל חירש" (ויקרא יט,יד).
318
Not to curse one's father or mother, as [Exodus 21:17] states: "One who curses his father or mother shall surely die."a
שיח
שלא לקלל אב ואם, שנאמר "ומקלל אביו ואימו, מות יומת" (שמות כא,יז).
319
Not to strike one's father or mother, as [Exodus 21:15] states: "One who strikes his father or mother shall surely die."
שיט
שלא להכות אב ואם, שנאמר "ומכה אביו ואימו, מות יומת" (שמות כא,טו).
320
Not to work on the Sabbath, as [Exodus 20:10] states: "Do not do any work."
שכ
שלא לעשות מלאכה בשבת, שנאמר "לא תעשה כל מלאכה" (שמות כ,ט; דברים ה,יג).
321
Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: "A person should not leave his place [on the Sabbath day]."a
שכא
שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר "אל ייצא איש ממקומו" (שמות טז,כט).
322
[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: "Do not kindle a fire on the Sabbath day."
שכב
שלא לענוש בשבת, שנאמר "לא תבערו אש, בכול מושבותיכם" (שמות לה,ג).
323
Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: "Do not do any servile1 work on these [days]."
שכג
שלא לעשות מלאכה בראשון של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
324
Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: "Do not do any servile work on these [days]."
שכד
שלא לעשות מלאכה בשביעי של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
325
Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: "Do not do any servile work."
שכה
שלא לעשות מלאכה בחג השבועות, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כא; במדבר כח,כו).
326
Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: "Do not do any servile work."
שכו
שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כה; במדבר כט,א).
327
Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: "Do not do any servile2 work."
שכז
שלא לעשות מלאכה ביום הכיפורים, שנאמר בו "כל מלאכה, לא תעשו" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).
328
Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: "Do not do any servile work."
שכח
שלא לעשות מלאכה בראשון של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).
329
Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: "Do not do any servile work."
שכט
שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לו; במדבר כט,לה).
330
Not to have intimate relations with one's mother, as [Leviticus 18:7] states: "She is your mother, do not commit incest with her."
של
שלא לגלות ערוות אם, שנאמר "אימך היא, לא תגלה ערוותה" (ויקרא יח,ז).
331
Not to have intimate relations with one's sister, as [Leviticus 18:9] states: "Do not commit incest with your sister, your father's daughter."
שלא
שלא לגלות ערוות אשת אב, שנאמר "ערוות אשת אביך, לא תגלה" (ויקרא יח,ח).
332
Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: "Do not commit incest with your father's wife."
שלב
שלא לגלות ערוות אחות, שנאמר "ערוות אחותך . . . לא תגלה" (ויקרא יח,ט).
333
Not to have intimate relations with a sister,3 [the daughter of] either your father or your mother, as [Leviticus 18:11] states: "She is the daughter of your father, your father's progeny, do not commit incest with her."
שלג
שלא לגלות ערוות אחות מן האב ומן האם, שנאמר "ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה" (ויקרא יח,יא).
334
Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: "[Do not commit] incest with your son's daughter."
שלד
שלא לגלות ערוות בת הבן, שנאמר "ערוות בת בנך" (ויקרא יח,י).
335
Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: "...and do not commit incest with your daughter's daughter."
שלה
שלא לגלות ערוות בת הבת, שנאמר "או בת בתך, לא תגלה ערוותן" (ויקרא יח,י).
336
Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].4
שלו
שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.
337
Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: "Do not commit incest [by marrying] a woman and her daughter."
שלז
שלא לגלות ערוות אישה ובתה, שנאמר "ערוות אישה ובתה, לא תגלה" (ויקרא יח,יז).
338
Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: "...her son's daughter...."
שלח
שלא לגלות ערוות אישה ובת בנה, שנאמר "את בת בנה" (ויקרא יח,יז).
339
Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: "...her daughter's daughter,... you shall not take."
שלט
שלא לגלות ערוות אישה ובת בתה, שנאמר "ואת בת בתה, לא תיקח" (ויקרא יח,יז).
340
Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: "Do not commit incest with your mother's sister."
שמ
שלא לגלות ערוות אחות האב, שנאמר "ערוות אחות אביך, לא תגלה" (ויקרא יח,יב).
341
Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: "Do not commit incest with your father's sister."
שמא
שלא לגלות ערוות אחות האם, שנאמר "ערוות אחות אימך, לא תגלה" (ויקרא יח,יג).
342
Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: "Do not commit incest with his wife. [She is your aunt.]"
שמב
שלא לגלות ערוות אשת אחי האב, שנאמר "אל אשתו לא תקרב, דודתך היא" (ויקרא יח,יד).
343
Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: "Do not commit incest with your daughter-in-law."
שמג
שלא לגלות ערוות אשת הבן, שנאמר "ערוות כלתך, לא תגלה" (ויקרא יח,טו).
344
Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: "Do not commit incest with your brother's wife."
שדמ
שלא לגלות ערוות אשת אח, שנאמר "ערוות אשת אחיך, לא תגלה" (ויקרא יח,טז).
345
Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: "Do not take a woman as a wife together with her sister."
שמה
שלא לגלות ערוות אחות אישה, שנאמר "ואישה אל אחותה, לא תיקח" (ויקרא יח,יח).
346
Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: "Do not come close to a woman in the niddah state of impurity."
שמו
שלא לגלות ערוות נידה, שנאמר "ואל אישה, בנידת טומאתה--לא תקרב" (ויקרא יח,יט).
347
Not to have intimate relations with a married woman, as [Leviticus 18:20] states: "Do not lie carnally with your neighbor's wife."
שמז
שלא לגלות ערוות אשת איש, שנאמר "ואל אשת, עמיתך--לא תיתן שכובתך" (ויקרא יח,כ).
348
Not to perform a sexual act with an animal, as [Leviticus 18:23] states: "And do not lie carnally with any animal."
שמח
שלא לשכב עם בהמה, שנאמר "ובכל בהמה לא תיתן שכובתך, לזרע" (ראה ויקרא יח,כ; ויקרא יח,כג).
349
For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: "...and a woman should not present herself to an animal for sexual purposes."
שמט
שלא תביא אישה בהמה עליה, שנאמר "ואישה, לא תעמוד לפני בהמה לרבעה" (ויקרא יח,כג).
350
Not to commit sodomy, as [Leviticus 18:22] states: "And do not lie with a male...."
שנ
שלא לשכב עם זכר, שנאמר "ואת זכר--לא תשכב" (ויקרא יח,כב).
351
Not to commit sodomy with one's father, as [Leviticus 18:7] states: "Do not commit a sexual offense with your father."
שנא
שלא לגלות ערוות האב עצמו, שנאמר "ערוות אביך . . . לא תגלה" (ויקרא יח,ז).
352
Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: "Do not commit a sexual offense with your father's brother."
שנב
שלא לגלות ערוות אחי האב עצמו, שנאמר "ערוות אחי אביך, לא תגלה" (ויקרא יח,יד).
353
Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: "No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .a
שנג
שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר "אל כל שאר בשרו, לא תקרבו לגלות ערווה" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.
354
For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:31 states: "A mamzer may not enter God's congregation."
שנד
שלא יישא ממזר בת ישראל, שנאמר "לא יבוא ממזר, בקהל ה'" (דברים כג,ג).
355
For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: "There shall not be akedeishah...."a
שנה
שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר "לא תהיה קדשה" (דברים כג,יח).
356
For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: "Her first husband who divorced her may not take her as a wife again."
שנו
שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר "לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה" (דברים כד,ד).
357
For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: "The wife of the deceased shall not...."
שנז
שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר "לא תהיה אשת המת" (דברים כה,ה).
358
For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: "He may not send her away for his entire life."
שנח
שלא יגרש האונס אנוסתו, שנאמר "לא יוכל שלחה, כל ימיו" (דברים כב,כט).
359
For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: "He may not send her away for his entire life."
שנט
שלא יגרש מוציא שם רע את אשתו, שנאמר בו "לא יוכל לשלחה כל ימיו" (דברים כב,יט).
360
For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: "A man with crushed testicles... may not enter [God's congregation]."
שס
שלא ייקח סריס בת ישראל, שנאמר "לא יבוא פצוע דכא" (דברים כג,ב).
361
Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: "You shall not do this in your land."
שסא
שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר "ובארצכם, לא תעשו" (ויקרא כב,כד).
362
Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: "You may not appoint a foreigner over you."
שסב
שלא למנות על ישראל איש מקהל גרים, שנאמר "לא תוכל לתת עליך איש נוכרי" (דברים יז,טו).
363
For a king not to accumulate many horses, as [Deuteronomy 17:16] states: "And he may not accumulate many horses."
שסג
שלא ירבה המלך סוסים, שנאמר "לא ירבה לו סוסים" (דברים יז,טז).
364
For a king not to accumulate many wives, as [Deuteronomy 17:17] states: "And he may not accumulate many wives."
שסד
שלא ירבה המלך נשים, שנאמר "לא ירבה לו נשים" (דברים יז,יז).
365
For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: "And he may not accumulate very much silver and gold."
שסה
שלא ירבה לו המלך כסף וזהב, שנאמר "וכסף וזהב, לא ירבה לו מאוד" (דברים יז,יז).
These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.
אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.
There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.
ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.
We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): "Do not add to it and do not detract from it"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.
כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר "לא תסור, מכל הדבר . . ." (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה "לא תוסף עליו, ולא תגרע ממנו" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.
However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.
Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): "What nation is so great that it has God [close to it....]"
Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments.
FOOTNOTES
1.
. The term "servile work" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.
2.
. The verse is quoted in the above manner in the published texts of the Mishneh Torah.There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.
3.
. Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.
4.
. As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.
• Tuesday, 23 Tishrei, 5777 · 25 October 2016
• "Today's Day"
• Shabbat, Tishrei 24, Issru Chag, 5704
Bless Rosh Chodesh Marcheshvan. Say the entire Tehillim in the early morning. Day of farbrengen.
Haftora: Ko amar - v'yadir.
Torah lessons: Chumash: Entire Torah-portion of Bereishit with Rashi.
Tehillim: 113-118.
Tanya: Our sages, (p. 533) ...in their hearts. (p. 533).
A public farbrengen in general, and on Shabbat or motzo'ei Shabbat1 in particular, is one of the foundations in the ways of chassidim and Chassidus. It is an opening and entry-way to the fundamental Mitzva of ahavat Yisrael.
At the great majority of farbrengens, the principle speakers demand of the participants to improve their conduct and practices, to designate times for the study of Chassidus and keep those times diligently, and that their study be directed to learning and fulfillment.
(The general concept and method of reproving another is well explained in the maamar V'im ruach hamosheil (Kuntres 30).2 Every chassid would do well to learn it thoroughly and take it deeply to heart.)
But this reproving at a farbrengen is only for such matters that will not cause any embarrassment whatsoever. This has been the way since the earliest days - one reproved another with love and deep affection.
FOOTNOTES
1.Saturday night.
2.Sefer Hamaamarim Kuntreisim; Vol. 2, p. 358b.
• Daily Thought:• "Today's Day"
• Shabbat, Tishrei 24, Issru Chag, 5704
Bless Rosh Chodesh Marcheshvan. Say the entire Tehillim in the early morning. Day of farbrengen.
Haftora: Ko amar - v'yadir.
Torah lessons: Chumash: Entire Torah-portion of Bereishit with Rashi.
Tehillim: 113-118.
Tanya: Our sages, (p. 533) ...in their hearts. (p. 533).
A public farbrengen in general, and on Shabbat or motzo'ei Shabbat1 in particular, is one of the foundations in the ways of chassidim and Chassidus. It is an opening and entry-way to the fundamental Mitzva of ahavat Yisrael.
At the great majority of farbrengens, the principle speakers demand of the participants to improve their conduct and practices, to designate times for the study of Chassidus and keep those times diligently, and that their study be directed to learning and fulfillment.
(The general concept and method of reproving another is well explained in the maamar V'im ruach hamosheil (Kuntres 30).2 Every chassid would do well to learn it thoroughly and take it deeply to heart.)
But this reproving at a farbrengen is only for such matters that will not cause any embarrassment whatsoever. This has been the way since the earliest days - one reproved another with love and deep affection.
FOOTNOTES
1.Saturday night.
2.Sefer Hamaamarim Kuntreisim; Vol. 2, p. 358b.
Two Scripts
“I am so small, and I make such stupid messes that even if the Creator of this magnificent universe had some plan for me, by now He must have given up. So I do too.”
Or:
“I am so small, and I make such stupid messes, yet nevertheless the Creator of this magnificent universe will not let go of His belief in me.”
“And so neither will I.”[Torat Menachem 5742, vol. 3, pg. 1522. Ibid 5747 vol. 4 pg. 261.]
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CHABAD - TODAY IN JUDAISM: Monday, 24 October 2016 - Today is: Monday, 22 Tishrei, 5777 · 24 October 2016 - Shemini Atzeret - Candle Lighting
Light Holiday Candles after nightfall ––:––.
Torah Reading
Shemini Atzeret: Deuteronomy 14:(v) 22 “Every year you must take one tenth of everything your seed produces in the field, 23 and eat it in the presence of Adonai your God. In the place where he chooses to have his name live you will eat the tenth of your grain, new wine and olive oil, and the firstborn of your cattle and sheep, so that you will learn to fear Adonai your God always. 24 But if the distance is too great for you, so that you are unable to transport it, because the place where Adonai chooses to put his name is too far away from you; then, when Adonai your God prospers you, 25 you are to convert it into money, take the money with you, go to the place which Adonai your God will choose, 26 and exchange the money for anything you want — cattle, sheep, wine, other intoxicating liquor, or anything you please — and you are to eat there in the presence of Adonai your God, and enjoy yourselves, you and your household.
27 “But don’t neglect the Levi staying with you, because he has no share or inheritance like yours. 28 At the end of every three years you are to take all the tenths of your produce from that year and store it in your towns. 29 Then the Levi, because he has no share or inheritance like yours, along with the foreigner, the orphan and the widow living in your towns, will come, eat and be satisfied — so that Adonai your God will bless you in everything your hands produce.
15:1 (vi) “At the end of every seven years you are to have a sh’mittah. 2 Here is how the sh’mittah is to be done: every creditor is to give up what he has loaned to his fellow member of the community — he is not to force his neighbor or relative to repay it, because Adonai’s time of remission has been proclaimed. 3 You may demand that a foreigner repay his debt, but you are to release your claim on whatever your brother owes you. 4 In spite of this, there will be no one needy among you; because Adonai will certainly bless you in the land which Adonai your God is giving you as an inheritance to possess — 5 if only you will listen carefully to what Adonai your God says and take care to obey all these mitzvot I am giving you today. 6 Yes, Adonai your God will bless you, as he promised you — you will lend money to many nations without having to borrow, and you will rule over many nations without their ruling over you.
7 “If someone among you is needy, one of your brothers, in any of your towns in your land which Adonai your God is giving you, you are not to harden your heart or shut your hand from giving to your needy brother. 8 No, you must open your hand to him and lend him enough to meet his need and enable him to obtain what he wants. 9 Guard yourself against allowing your heart to entertain the mean-spirited thought that because the seventh year, the year of sh’mittah is at hand, you would be stingy toward your needy brother and not give him anything; for then he may cry out to Adonai against you, and it will be your sin. 10 Rather, you must give to him; and you are not to be grudging when you give to him. If you do this, Adonai your God will bless you in all your work, in everything you undertake — 11 for there will always be poor people in the land. That is why I am giving you this order, ‘You must open your hand to your poor and needy brother in your land.’
12 “If your kinsman, a Hebrew man or woman, is sold to you, he is to serve you for six years; but in the seventh year, you are to set him free. 13 Moreover, when you set him free, don’t let him leave empty-handed; 14 but supply him generously from your flock, threshing-floor and winepress; from what Adonai your God has blessed you with, you are to give to him. 15 Remember that you were a slave in the land of Egypt, and Adonai your God redeemed you; that is why I am giving you this order today. 16 But if he says to you, ‘I don’t want to leave you,’ because he loves you and your household, and because his life with you is a good one; 17 then take an awl, and pierce his ear through, right into the door; and he will be your slave forever. Do the same with your female slave. 18 Don’t resent it when you set him free, since during his six years of service he has been worth twice as much as a hired employee. Then Adonai your God will bless you in everything you do.
(vii) 19 “All the firstborn males in your herd of cattle and in your flock you are to set aside for Adonai your God; you are not to do any work with a firstborn from your herd or shear a firstborn sheep. 20 Each year you and your household are to eat it in the presence of Adonai your God in the place which Adonai will choose. 21 But if it has a defect, is lame or blind, or has some other kind of fault, you are not to sacrifice it to Adonai your God; 22 rather, eat it on your own property; the unclean and the clean alike may eat it, like the gazelle or the deer. 23 Just don’t eat its blood, but pour it out on the ground like water.
16:1 “Observe the month of Aviv, and keep Pesach to Adonai your God; for in the month of Aviv, Adonai your God brought you out of Egypt at night. 2 You are to sacrifice the Pesach offering from flock and herd to Adonai your God in the place where Adonai will choose to have his name live. 3 You are not to eat any hametz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live. 4 No leaven is to be seen with you anywhere in your territory for seven days. None of the meat from your sacrifice on the first day in the evening is to remain all night until morning. 5 You may not sacrifice the Pesach offering in just any of the towns that Adonai your God is giving you; 6 but at the place where Adonai your God will choose to have his name live — there is where you are to sacrifice the Pesach offering, in the evening, when the sun sets, at the time of year that you came out of Egypt. 7 You are to roast it and eat it in the place Adonai your God will choose; in the morning you will return and go to your tents. 8 For six days you are to eat matzah; on the seventh day there is to be a festive assembly for Adonai your God; do not do any kind of work.
9 “You are to count seven weeks; you are to begin counting seven weeks from the time you first put your sickle to the standing grain. 10 You are to observe the festival of Shavu‘ot [weeks] for Adonai your God with a voluntary offering, which you are to give in accordance with the degree to which Adonai your God has prospered you. 11 You are to rejoice in the presence of Adonai your God — you, your sons and daughters, your male and female slaves, the L’vi’im living in your towns, and the foreigners, orphans and widows living among you — in the place where Adonai your God will choose to have his name live. 12 Remember that you were a slave in Egypt; then you will keep and obey these laws.
(Maftir) 13 “You are to keep the festival of Sukkot for seven days after you have gathered the produce of your threshing-floor and winepress. 14 Rejoice at your festival — you, your sons and daughters, your male and female slaves, the L’vi’im, and the foreigners, orphans and widows living among you. 15 Seven days you are to keep the festival for Adonai your God in the place Adonai your God will choose, because Adonai your God will bless you in all your crops and in all your work, so you are to be full of joy!
16 “Three times a year all your men are to appear in the presence of Adonai your God in the place which he will choose — at the festival of matzah, at the festival of Shavu‘ot and at the festival of Sukkot. They are not to show up before Adonai empty-handed, 17 but every man is to give what he can, in accordance with the blessing Adonai your God has given you.
Shemini Atzeret: Numbers 29:Maftir) 35 “‘On the eighth day you are to have a festive assembly: you are not to do any kind of ordinary work; 36 but you are to present a burnt offering, an offering made by fire, giving a fragrant aroma to Adonai — one bull, one ram, seven male lambs in their first year, without defect; 37 with the grain and drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; 38 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
39 “‘You are to offer these to Adonai at your designated times in addition to your vows and voluntary offerings — whether these are your burnt offerings, grain offerings, drink offerings or peace offerings.’”
30:1 (29:40) Moshe told the people of Isra’el everything, just as Adonai had ordered Moshe.
Shemini Atzeret: I Kings 8:54 When Shlomo had finished praying all this prayer and plea to Adonai, he got up from in front of the altar of Adonai, where he had been kneeling with his hands spread out toward heaven, 55 stood up, and raised his voice to bless the whole community of Isra’el. He said, 56 “Blessed be Adonai, who has given rest to his people Isra’el, in accordance with everything he promised. Not one word has failed of his good promise, which he made through Moshe his servant. 57 May Adonai our God be with us, as he was with our ancestors. May he never leave us or abandon us. 58 In this way he will incline our hearts toward him, so that we will live according to his ways and observe his mitzvot, laws and rulings which he ordered our fathers to obey. 59 May these words of mine, which I have used in my plea before Adonai, be present with Adonai our God day and night, so that he will uphold the cause of his servant and the cause of his people Isra’el day by day. 60 Then all the peoples of the earth will know that Adonai is God; there is no other. 61 So be wholehearted with Adonai our God, living by his laws and observing his mitzvot, as you are doing today.”
62 Then the king, together with all Isra’el, offered sacrifices before Adonai. 63 For the sacrifice of peace offerings which Shlomo offered to Adonai, he offered 22,000 oxen and 120,000 sheep. Thus the king and all the people of Isra’el dedicated the house of Adonai.
64 The same day, the king consecrated the center of the courtyard in front of the house of Adonai, because he had to offer the burnt offering, the grain offering and the fat of the peace offerings there. For the bronze altar before Adonai was too small to receive the burnt offering, the grain offering and the fat of the peace offerings.
65 So Shlomo celebrated the festival at that time. All Isra’el, a huge gathering [that had come all the way] from the entrance of Hamat to the Vadi [of Egypt], celebrated with him before Adonai our God for seven days and then for seven more days — fourteen days in all. 66 On the eighth day he sent the people away. They blessed the king and returned to their tents full of joy and glad of heart for all the goodness Adonai had shown to David his servant and to Isra’el his people.
Today's Laws & Customs:
• Hakafot
It is the practice of many communities -- and such is the Chabad custom -- to conduct "hakafot" and dance with the Torah scrolls also on the eve of Shemini Atzeret. (See entry for tomorrow, "Simchat Torah".)
• Rain Prayer
In today's musaf prayer we begin to insert the phrase mashiv haruach umorid hageshem ("who makes the wind blow and brings down the rain") in our daily prayers (as we'll continue to do through the winter, until the 1st day of Passover). Special hymns on rain and water are added to musaf in honor of the occasion.
Link: Souls in the Rain
• Yizkor
Yizkor, the remembrance prayer for departed parents, is recited today after the morning reading of the Torah.
Links:
The Yizkor Prayer
Honor Due to Parents
On Breavement and Mourning
• Eat in Sukkah
The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence.
Outside of Israel, we eat in the sukkah an additional day, on the holiday of Shemini Atzeret (see Why are holidays celebrated an extra day in the Diaspora?) The special blessing recitied when eating in the sukkah is not recited today.
Note: In certain communities it is customary to eat some or all of this day's meals out of the sukkah.
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• Last Day In Sukkah
Today is the last day when we eat in the sukkah (although the blessing on the sukkah, recited before eating a meal, is not recited today). Shortly before sunset, many have the custom to enjoy a last snack in the sukkah, thus "bidding the sukkah farewell" until the following year.
Note: In certain communities it is customary to eat some or all of this day's meals out of the sukkah.
Today in Jewish History:
• Lubavitcher Rebbe Suffers Massive Heart Attack (1977)
While celebrating the joyous holiday hakafot with thousands of chassidim in the central Chabad-Lubavitch synagogue in Brooklyn, NY, the Rebbe suffered a massive heart attack. In spite of the tremendous pain, the Rebbe remained calm and insisted on continuing the hakafot, and only after they concluded did he depart the synagogue.
On the following day, the Rebbe requested that the chassidim celebrate the Simchat Torah festivities with the same joy and fervor as all other years, and so it was.
After the holiday ended, the Rebbe addressed and reassured the anxious chassidim from his office (which was hastily converted into a cutting-edge cardiac unit) via a public address system.
The Rebbe remained in his office in Lubavitch World Headquarters under medical supervision for several weeks. He returned home five weeks later on the 1st of Kislev, a day designated by chassidim for celebration and thanksgiving.
Today's Study:
Chitas and Rambam for today:
Chumash: Vezot Hab'rachah, 2nd Portion Deuteronomy 33:8-33:12 with Rashi
• Deuteronomy Chapter 33
8And of Levi he said: "Your Tummim and Urim belong to Your pious man, whom You tested at Massah and whom You tried at the waters of Meribah, חוּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה:
And of Levi he said: Heb. וּלְלֵוִי אָמַר, And of Levi, he said…. וללוי אמר: ועל לוי אמר:
Your Tummim and Urim: Here, Moses is addressing the Shechinah . תמיך ואוריך: כלפי שכינה הוא מדבר:
whom You tested at Massah: [spoken in praise of the Levites,] for they did not complain with the others who complained. אשר נסיתו במסה: שלא נתלוננו עם שאר המלינים:
and whom You tried…: [This is to be understood] as the Targum renders it [namely, “You tested him (Levi) at the Waters of Meribah, and he came out faithful”]. Another explanation: “whom you tried at the waters of Meribah” — You made false accusations against him [Levi], for if Moses [was punished with death and not permitted to enter the Land of Israel because he] said to Israel, “Listen now, you rebels!” (see Num. 20:10), then [how do we understand why] Aaron and Miriam [were also punished with death and were not permitted to enter the Land of Israel] — what did they do [to deserve this]?- [Sifrei 33:8] תריבהו וגו': כתרגומו. דבר אחר תריבהו על מי מריבה נסתקפת לו לבוא בעלילה, אם משה אמר (במדבר כ, י) שמעו נא המורים, אהרן ומרים מה עשו:
9who said of his father and his mother, 'I do not see him'; neither did he recognize his brothers, nor did he know his children, for they observed Your word and kept Your covenant. טהָֽאֹמֵ֞ר לְאָבִ֤יו וּלְאִמּוֹ֙ לֹ֣א רְאִיתִ֔יו וְאֶת־אֶחָיו֙ לֹ֣א הִכִּ֔יר וְאֶת־בָּנָ֖ו לֹ֣א יָדָ֑ע כִּ֤י שָֽׁמְרוּ֙ אִמְרָתֶ֔ךָ וּבְרִֽיתְךָ֖ יִנְצֹֽרוּ:
who said of his father and his mother, 'I do not see him…’: [Moses says:] When they [Israel] sinned with the calf, and I said, “Whoever is for the Lord, come to me!” (Exod. 32:26), all the sons of Levi assembled to me, and I ordered them to kill [those guilty of worshipping the golden calf, even] one’s mother’s father, if he was an [ordinary] Israelite [and not a Levite], or his brother from his mother [if his brother’s father was not a Levite], or the son of his daughter [whose husband was not a Levite], and they did so. It is, however, impossible to explain [that it means literally his father and his brother from his father, and likewise, literally his sons, because all these were Levites, and not one of the tribe of Levi sinned, as it is said, “and all the sons of Levi [gathered to him]” (Exod. 32:26). - [Sifrei 33:9] האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לה' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי:
for they observed Your word: namely,“You shall have no other gods [before Me]” (Exod. 20:3). - [Sifrei 33:9] כי שמרו אמרתך: (שמות כ, ב) לא יהיה לך אלהים אחרים:
and kept Your covenant: namely, the covenant of circumcision. — [Sifrei 33:9] For the [ordinary] Israelites who were born in the desert did not circumcise their sons, whereas the Levites were [not only] circumcised themselves, [but they] also circumcised their sons. — [Sifrei Bemidbar 9:18] ובריתך ינצרו: ברית מילה, שאותם שנולדו במדבר של ישראל לא מלו את בניהם והם היו מולין ומלין את בניהם:
10They shall teach Your ordinances to Jacob, and Your Torah to Israel; they shall place incense before You, and burnt offerings upon Your altar. ייוֹר֤וּ מִשְׁפָּטֶ֨יךָ֙ לְיַֽעֲקֹ֔ב וְתוֹרָֽתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַל־מִזְבְּחֶֽךָ:
They shall teach Your ordinances: [because] they are worthy of doing this. יורו משפטיך: ראויין אלו לכך:
and burnt-offerings: Heb. וְכָלִיל, a burnt-offering [which is completely (כָּלִיל) consumed on the altar]. — [Yoma 26a] וכליל: עולה:
11May the Lord bless his army and favorably accept the work of his hands; strike the loins of those who rise up against him and his enemies, so that they will not recover." יאבָּרֵ֤ךְ יְהֹוָה֙ חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מָתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן:
strike the loins of those who rise up against him: Strike those who rise up against him, in the loins. This is similar to what is said, “Constantly cause their loins to slip” (Ps. 69:24). Here, Moses was referring to those who contested the priesthood. — [Sifrei 33:11] Another explanation: Moses saw [prophetically] that the Hasmonean and his sons were destined to wage war with the Greeks. He therefore prayed for them, because they were few in number, namely, the twelve sons of the Hasmonean and Eleazar, against many myriads [of the enemy]. Hence, Moses said here:“May the Lord bless his army (חֵילוֹ) and favorably accept the work of his hands.” - [See Tanchuma Vayechi 14; Gen. Rabbah 99:2; Otzar Midrashim, Ma’aseh Hanukkah second version, p. 191; Midrash LaHanukkah , p. 193] מחץ מתנים קמיו: מחץ קמיו מכת מתנים, כענין שנאמר (תהלים סט, כד) ומתניהם תמיד המעד, ועל המעוררין על הכהונה אמר כן. דבר אחר ראה שעתידין חשמונאי ובניו להלחם עם היונים והתפלל עליהם לפי שהיו מועטים י"ב בני חשמונאי ואלעזר כנגד כמה רבבות, לכך נאמר ברך ה' חילו ופועל ידיו תרצה:
and his enemies so that they will not recover: Strike the loins of those who rise up against him and of his enemies, so that they will have no recovery. ומשנאיו מן יקומון: מחץ קמיו ומשנאיו מהיות להם תקומה:
12And of Benjamin he said, "The Lord's beloved one shall dwell securely beside Him; He protects him all day long, and He dwells between his shoulders." יבלְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כָּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן:
And of Benjamin he said: Since Levi’s blessing pertains to the sacrificial service, and Benjamin’s blessing pertains to building the Holy Temple within his territory, Moses juxtaposed one to the other. He then juxtaposes Joseph immediately after him [Benjamin] because Joseph too [had a sanctuary built within his territory, namely] the Mishkan of Shiloh was erected in his territory, as is said:“He rejected the tent of Joseph” (Ps. 78:67). And because the Holy Temple is dearer [to God] than [the Mishkan of] Shiloh, he mentioned [the blessing of] Benjamin before [that of] Joseph [even though Joseph was older.]. לבנימן אמר: לפי שברכת לוי בעבודת הקרבנות ושל בנימין בבנין בית המקדש בחלקו סמכן זה לזה וסמך יוסף אחריו, שאף הוא משכן שילה היה בנוי בחלקו, שנאמר (שם עח, סז) וימאס באהל יוסף וגו'. ולפי שבית עולמים חביב משילה לכך הקדים בנימין ליוסף:
He protects him: Heb. חֹפֵף, covers him and protects him. חפף עליו: מכסה אותו ומגין עליו:
all day long: i.e., forever. Since [the time] Jerusalem was chosen [for the building of the Holy Temple], the Divine Presence has never dwelt elsewhere. — [Mechilta 12:4] כל היום: לעולם משנבחרה ירושלים לא שרתה שכינה במקום אחר:
and dwells between his shoulders: The Holy Temple was built on the highest point of his [Benjamin’s] land, except that it was twenty-three cubits below the Eitam Well (see Yoma 31a). Now, it was David’s intention to build it there [at the level of the Eitam Well], as is taught in Shechitath Kodashim [Zev. 54b]: [However,] they said to David:“Let us build it a little lower, for Scripture states, ‘and He dwells between his shoulders’ [which are lower than the head]-and there is no part of an ox more beautiful than its shoulders.” ובין כתפיו שכן: בגובה ארצו היה, בית המקדש בנוי אלא שנמוך עשרים ושלש אמה מעין עיטם ושם היה דעתו של דוד לבנותו, כדאיתא בשחיטת קדשים (זבחים נד ב) אמרי נחתי ביה פורתא משום דכתיב ובין כתפיו שכן אין לך נאה בשור יותר מכתפיו:
Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Iggeret HaKodesh, end of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 22 Tishrei, 5777 · 24 October 2016
• Iggeret HaKodesh, end of Epistle 23
• ובשבת קדש, בעלות המנחה, יעסקו בהלכות שבת, כי הלכתא רבתי לשבתא
• Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 33
8And of Levi he said: "Your Tummim and Urim belong to Your pious man, whom You tested at Massah and whom You tried at the waters of Meribah, חוּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה:
And of Levi he said: Heb. וּלְלֵוִי אָמַר, And of Levi, he said…. וללוי אמר: ועל לוי אמר:
Your Tummim and Urim: Here, Moses is addressing the Shechinah . תמיך ואוריך: כלפי שכינה הוא מדבר:
whom You tested at Massah: [spoken in praise of the Levites,] for they did not complain with the others who complained. אשר נסיתו במסה: שלא נתלוננו עם שאר המלינים:
and whom You tried…: [This is to be understood] as the Targum renders it [namely, “You tested him (Levi) at the Waters of Meribah, and he came out faithful”]. Another explanation: “whom you tried at the waters of Meribah” — You made false accusations against him [Levi], for if Moses [was punished with death and not permitted to enter the Land of Israel because he] said to Israel, “Listen now, you rebels!” (see Num. 20:10), then [how do we understand why] Aaron and Miriam [were also punished with death and were not permitted to enter the Land of Israel] — what did they do [to deserve this]?- [Sifrei 33:8] תריבהו וגו': כתרגומו. דבר אחר תריבהו על מי מריבה נסתקפת לו לבוא בעלילה, אם משה אמר (במדבר כ, י) שמעו נא המורים, אהרן ומרים מה עשו:
9who said of his father and his mother, 'I do not see him'; neither did he recognize his brothers, nor did he know his children, for they observed Your word and kept Your covenant. טהָֽאֹמֵ֞ר לְאָבִ֤יו וּלְאִמּוֹ֙ לֹ֣א רְאִיתִ֔יו וְאֶת־אֶחָיו֙ לֹ֣א הִכִּ֔יר וְאֶת־בָּנָ֖ו לֹ֣א יָדָ֑ע כִּ֤י שָֽׁמְרוּ֙ אִמְרָתֶ֔ךָ וּבְרִֽיתְךָ֖ יִנְצֹֽרוּ:
who said of his father and his mother, 'I do not see him…’: [Moses says:] When they [Israel] sinned with the calf, and I said, “Whoever is for the Lord, come to me!” (Exod. 32:26), all the sons of Levi assembled to me, and I ordered them to kill [those guilty of worshipping the golden calf, even] one’s mother’s father, if he was an [ordinary] Israelite [and not a Levite], or his brother from his mother [if his brother’s father was not a Levite], or the son of his daughter [whose husband was not a Levite], and they did so. It is, however, impossible to explain [that it means literally his father and his brother from his father, and likewise, literally his sons, because all these were Levites, and not one of the tribe of Levi sinned, as it is said, “and all the sons of Levi [gathered to him]” (Exod. 32:26). - [Sifrei 33:9] האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לה' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי:
for they observed Your word: namely,“You shall have no other gods [before Me]” (Exod. 20:3). - [Sifrei 33:9] כי שמרו אמרתך: (שמות כ, ב) לא יהיה לך אלהים אחרים:
and kept Your covenant: namely, the covenant of circumcision. — [Sifrei 33:9] For the [ordinary] Israelites who were born in the desert did not circumcise their sons, whereas the Levites were [not only] circumcised themselves, [but they] also circumcised their sons. — [Sifrei Bemidbar 9:18] ובריתך ינצרו: ברית מילה, שאותם שנולדו במדבר של ישראל לא מלו את בניהם והם היו מולין ומלין את בניהם:
10They shall teach Your ordinances to Jacob, and Your Torah to Israel; they shall place incense before You, and burnt offerings upon Your altar. ייוֹר֤וּ מִשְׁפָּטֶ֨יךָ֙ לְיַֽעֲקֹ֔ב וְתוֹרָֽתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַל־מִזְבְּחֶֽךָ:
They shall teach Your ordinances: [because] they are worthy of doing this. יורו משפטיך: ראויין אלו לכך:
and burnt-offerings: Heb. וְכָלִיל, a burnt-offering [which is completely (כָּלִיל) consumed on the altar]. — [Yoma 26a] וכליל: עולה:
11May the Lord bless his army and favorably accept the work of his hands; strike the loins of those who rise up against him and his enemies, so that they will not recover." יאבָּרֵ֤ךְ יְהֹוָה֙ חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מָתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן:
strike the loins of those who rise up against him: Strike those who rise up against him, in the loins. This is similar to what is said, “Constantly cause their loins to slip” (Ps. 69:24). Here, Moses was referring to those who contested the priesthood. — [Sifrei 33:11] Another explanation: Moses saw [prophetically] that the Hasmonean and his sons were destined to wage war with the Greeks. He therefore prayed for them, because they were few in number, namely, the twelve sons of the Hasmonean and Eleazar, against many myriads [of the enemy]. Hence, Moses said here:“May the Lord bless his army (חֵילוֹ) and favorably accept the work of his hands.” - [See Tanchuma Vayechi 14; Gen. Rabbah 99:2; Otzar Midrashim, Ma’aseh Hanukkah second version, p. 191; Midrash LaHanukkah , p. 193] מחץ מתנים קמיו: מחץ קמיו מכת מתנים, כענין שנאמר (תהלים סט, כד) ומתניהם תמיד המעד, ועל המעוררין על הכהונה אמר כן. דבר אחר ראה שעתידין חשמונאי ובניו להלחם עם היונים והתפלל עליהם לפי שהיו מועטים י"ב בני חשמונאי ואלעזר כנגד כמה רבבות, לכך נאמר ברך ה' חילו ופועל ידיו תרצה:
and his enemies so that they will not recover: Strike the loins of those who rise up against him and of his enemies, so that they will have no recovery. ומשנאיו מן יקומון: מחץ קמיו ומשנאיו מהיות להם תקומה:
12And of Benjamin he said, "The Lord's beloved one shall dwell securely beside Him; He protects him all day long, and He dwells between his shoulders." יבלְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כָּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן:
And of Benjamin he said: Since Levi’s blessing pertains to the sacrificial service, and Benjamin’s blessing pertains to building the Holy Temple within his territory, Moses juxtaposed one to the other. He then juxtaposes Joseph immediately after him [Benjamin] because Joseph too [had a sanctuary built within his territory, namely] the Mishkan of Shiloh was erected in his territory, as is said:“He rejected the tent of Joseph” (Ps. 78:67). And because the Holy Temple is dearer [to God] than [the Mishkan of] Shiloh, he mentioned [the blessing of] Benjamin before [that of] Joseph [even though Joseph was older.]. לבנימן אמר: לפי שברכת לוי בעבודת הקרבנות ושל בנימין בבנין בית המקדש בחלקו סמכן זה לזה וסמך יוסף אחריו, שאף הוא משכן שילה היה בנוי בחלקו, שנאמר (שם עח, סז) וימאס באהל יוסף וגו'. ולפי שבית עולמים חביב משילה לכך הקדים בנימין ליוסף:
He protects him: Heb. חֹפֵף, covers him and protects him. חפף עליו: מכסה אותו ומגין עליו:
all day long: i.e., forever. Since [the time] Jerusalem was chosen [for the building of the Holy Temple], the Divine Presence has never dwelt elsewhere. — [Mechilta 12:4] כל היום: לעולם משנבחרה ירושלים לא שרתה שכינה במקום אחר:
and dwells between his shoulders: The Holy Temple was built on the highest point of his [Benjamin’s] land, except that it was twenty-three cubits below the Eitam Well (see Yoma 31a). Now, it was David’s intention to build it there [at the level of the Eitam Well], as is taught in Shechitath Kodashim [Zev. 54b]: [However,] they said to David:“Let us build it a little lower, for Scripture states, ‘and He dwells between his shoulders’ [which are lower than the head]-and there is no part of an ox more beautiful than its shoulders.” ובין כתפיו שכן: בגובה ארצו היה, בית המקדש בנוי אלא שנמוך עשרים ושלש אמה מעין עיטם ושם היה דעתו של דוד לבנותו, כדאיתא בשחיטת קדשים (זבחים נד ב) אמרי נחתי ביה פורתא משום דכתיב ובין כתפיו שכן אין לך נאה בשור יותר מכתפיו:
Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Iggeret HaKodesh, end of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 22 Tishrei, 5777 · 24 October 2016
• Iggeret HaKodesh, end of Epistle 23
• ובשבת קדש, בעלות המנחה, יעסקו בהלכות שבת, כי הלכתא רבתי לשבתא
On the holy Sabbath, moreover, towards the time of Minchah, [people] should occupy themselves with the laws of the Sabbath. For1 “the law of Sabbath is a weighty law,” with many details to be mastered.
ובקל יכול האדם ליכשל בה, חס ושלום, אפילו באיסור כרת וסקילה, מחסרון ידיעה
A person can easily stumble in it, heaven forfend, even in a prohibition punishable by extirpation or stoning, because of ignorance [of these laws],
ושגגת תלמוד עולה זדון, חס ושלום
and2 “an unwitting error in [observance due to insufficient] study is accounted as an intentional transgression,” heaven forfend.
ואין צריך לומר באיסורי דברי סופרים, שרבו כמו רבו למעלה, ובפרט באיסורי מוקצה, דשכיחי טובא
It goes without saying [that the same applies to] the Rabbinic injunctions which are ever so numerous, and especially so with respect to the prohibitions of muktzeh that occur frequently;
וחמורים דברי סופרים יותר מדברי תורה
and3 “[infringements of] the words of the Sofrim (i.e., the Rabbinic injunctions) are more serious than [infringements of] the words of the Torah (i.e., explicit Scriptural commandments).”
כמו שאמרו רז״ל: שכל העובר על דברי חכמים, אפילו באיסור קל של דבריהם, כמו האוכל קודם ערבית וכהאי גונא, חייב מיתה, כעובר על חמורות שבתורה
As our Sages, of blessed memory, said:4 “Whoever transgresses the words of the Sages,” even a minor prohibition of theirs — as, for instance, he who eats before the evening prayer, and the like — “is liable to the death penalty,” just like one who transgresses grave prohibitions [explicit] in the Torah.5
At any rate, since we see from the above that it is vital that one study and know the laws of the Sabbath, they should be studied in public as the time for Minchah draws near.
וכל יחיד אל יפרוש עצמו מן הציבור, אפילו ללמוד ענין אחר
And let no individual separate himself from the congregation, when they are studying Ein Yaakov, Shulchan Aruchand the like, even in order to study something else;
כי אם בדבר שהציבור עסוקים בו
rather, [every individual should participate only] in whatever the congregation is busy with.
ואין צריך לומר שלא יצא החוצה, אם לא יהיו עשרה מבלעדו
It goes without saying that one should not leave if there are not ten without him;
ועליו אני קורא הפסוק: ועוזבי ה׳ יכלו כו׳
to him [who does leave] I apply the verse,6 “And those who forsake G‑d (i.e., who forsake the study of His Torah) shall be consumed...,”
כמו שאמרו רז״ל על כל דבר שבקדושה
as our Sages, of blessed memory, have said7 with respect to every sacred matter.
כי אין קדושה כקדושת התורה
For there is no holiness like the holiness of the Torah,
דאורייתא וקודשא בריך הוא, כולא חד
since8 “the Torah and the Holy One, blessed be He, are entirely one.”
Strictly speaking, our Sages applied the above verse (“And those who forsake G‑d shall be consumed”) only to a person whose leaving bars the congregational recital of a davar shebikedushah, a text involving the sanctification of G‑d’s Name, which cannot be done without a quorum of ten. By contrast, though the quality of Torah study is enhanced by a quorum of ten, this is not a prerequisite condition.
Nevertheless, the fact remains that there is “no holiness like the holiness of the Torah”: when ten Jews study together they draw down a most exalted degree of holiness and an intense indwelling of the Shechinah, as explained above. In this sense, then, an individual whose leaving disrupts a study group of ten may be likened to one whose leaving prevents a minyan from reciting Kedushah or the like.
וכל הפורש מן הציבור כו׳
Moreover,9 “Whoever separates himself from the community [will not merit to witness (and participate in)the community’s consolation].”
ושומע לי ישכון בטח, ובימיו ובימינו תושע יהודה, וירושלים תשכון לבטח
The Alter Rebbe concludes:10 “But he who listens to me shall dwell securely,” and11 in his days and in ours, Judah shall be saved and Jerusalem shall dwell securely.12
אמן, כן יהי רצון
Amen, may this be His will.
| FOOTNOTES | |
| 1. | Shabbat 12a, and Rashi there. |
| 2. | Avot 4:13. |
| 3. | Yerushalmi, Berachot 4:2. |
| 4. | Berachot 4:2. |
| 5. | Note of the Rebbe: “At first glance [the question arises], what is the Alter Rebbe letting us know [that is novel]? The answer: He is clearly expressing his dissent from the opinions that this statement is intended to be taken as mere hyperbole. See the Alter Rebbe’s Shulchan Aruch 63:5; Sdei Chemed, Klalim, p. 386; Pe’at HaSadeh 8:15 (at length); Encyclopedia Talmudit, Vol. XIV, p. 599ff.” |
| 6. | Yeshayahu 1:28. |
| 7. | Berachot 8a; Yerushalmi, Megillah 4:4. |
| 8. | Zohar II, 90b; see also II, 60a, and III, 73a. |
| 9. | Semachot 2:10. But there the text reads, “from the ways of the congregation.” See also Rambam, Hilchot Evel 1:10. |
| 10. | Mishlei 1:33. |
| 11. | Cf. Yirmeyahu 23:6 and 33:16. |
| 12. | Note of the Rebbe: “The relevance here [of this verse] is perhaps the teaching in Taanit 11a, that he who shares the pain of the community will merit to witness the consolation of the community. Note also beginning of Berachot 30a.” |
• Monday, 22 Tishrei, 5777 · 24 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Principle 1
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Principle 1
Do not count Rabbinic Commandments in this list. E.g. lighting Chanukah candles or reciting the Hallel.
Indeed, this seems obvious, for the Talmud says that 613 mitzvot "were given to Moses at Sinai," and rabbinic mitzvot were not instituted until later dates. But in truth, we follow rabbinic rulings because of a biblical mandate: "You shall not divert from the word they tell you, either right or left" (Deuteronomy17:11); and as such, before performing a rabbinic mitzvah, we say a blessing in which we thank G‑d for "sanctifying us with His commandments and commanding us to..." Nevertheless, the individual rabbinic precepts are not counted as part of the 613 (and, are considered "rabbinic," a classification that has certain halachic implications).
Indeed, this seems obvious, for the Talmud says that 613 mitzvot "were given to Moses at Sinai," and rabbinic mitzvot were not instituted until later dates. But in truth, we follow rabbinic rulings because of a biblical mandate: "You shall not divert from the word they tell you, either right or left" (Deuteronomy17:11); and as such, before performing a rabbinic mitzvah, we say a blessing in which we thank G‑d for "sanctifying us with His commandments and commanding us to..." Nevertheless, the individual rabbinic precepts are not counted as part of the 613 (and, are considered "rabbinic," a classification that has certain halachic implications).
Principle 2
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.
Every word and letter in the Torah is exact, and the Sages extrapolated many laws from an extra (or missing) word or letter, or a particular sequence which the Torah chooses to use (click here for more on this topic). Nevertheless, unless the Sages explicitly say that a particular law that they derived is categorized as biblical, it is not counted as part of the 613.
An example of this is the obligation to accord honor to parents-in-law, a precept derived from an extra word ("et") in a verse. Though the Torah alludes to the concept, it is not considered a biblical command.
Every word and letter in the Torah is exact, and the Sages extrapolated many laws from an extra (or missing) word or letter, or a particular sequence which the Torah chooses to use (click here for more on this topic). Nevertheless, unless the Sages explicitly say that a particular law that they derived is categorized as biblical, it is not counted as part of the 613.
An example of this is the obligation to accord honor to parents-in-law, a precept derived from an extra word ("et") in a verse. Though the Torah alludes to the concept, it is not considered a biblical command.
Principle 3
Do not count mitzvot which are not binding on all generations. E.g. the laws regarding the disassembly of the Tabernacle, or the prohibition against waging war on Amon and Moab, which only applied to the Israelites in the desert.
• Rambam - 1 Chapter: Tum'at Okhalin Tum'at Okhalin - Chapter 11
• Tum'at Okhalin - Chapter 11
• Rambam - 3 Chapters: Positive Commandments Part 1, Positive Commandments Part 2, Positive Commandments Part 3
1
When one harvests grapes to sell in the marketplace or dry, they do not become susceptible to impurity unless they come into contact with liquids when the owner desires that they do, as other foods.
If, by contrast, one harvests grapes to crush them and make wine, they become susceptible to impurity even if they had no contact with liquids at all. If they were touched by an impure object, they contract impurity. This a decree of Rabbinic origin.
Why did the Sages decree that when one harvests grapes for the wine press, they become susceptible to impurity? For there are times when a person enters into his vineyard to see if the grapes are ready to harvest. He will squeeze a cluster of grapes to check them and then cast it on the grapes that have already been harvested, for all of the grapes are prepared to be crushed for their juice. Moreover, he is not careful regarding the cluster and will allow it to be pressed by the other grapes, causing its liquid to flow out. He is careful concerning the liquid, desiring that it not flow out on the ground. Thus all the grapes will become susceptible to impurity because of it. Therefore our Sages decreed that when anyone harvests grapes for the wine press, they become susceptible to ritual impurity.
א
הבוצר ענבים למכור בשוק או לייבשן לא הוכשרו לטומאה עד שיפלו עליהן משקין לרצונו כשאר האוכלין אבל הבוצר לדרוך הוכשר לטומאה ואע"פ שלא נפלו משקין על הבציר כלל ואם נגעה בו טומאה נטמא ודבר זה גזירה מדברי סופרים ומפני מה גזרו על הבוצר לגת שהוא מוכשר שפעמים שאדם נכנס לכרמו לידע אם הגיע להבצר וסוחט אשכול של ענבים לבדוק בו ומזלפו ע"ג הענבים הבצורות שהרי הכל לדריכה עומד ועוד מפני שאינו מקפיד עליו הרי הוא מתמעך ויצאו מימיו והרי הוא מקפיד עליהן שלא יזובו בקרקע ונמצא מוכשר בהן לפיכך גזרו שהבוצר לגת הוכשר:
2
When a person harvests grapes with the intent that, if he will not find purchasers for them, he will bring them back to the wine press, they do not become susceptible to ritual impurity until they are brought into the wine press. Similarly, olives that are brought into the olive press become susceptible to impurity, as will be explained.
ב
הבוצר ענבים שאם לא מצא להם שוק מחזירן לגת לא הוכשרו עד שיבואו לרשות הגת וכן הזיתים שבאו לרשות הבד הוכשרו כמו שיתבאר:
3
When a person harvests grapes and places them in a storage pit or spreads them out on leaves, they become susceptible to impurity because of the liquids that are released by them, since he is concerned with the liquids. That is the reason he placed them on leaves or in a storage pit that is like a cistern. Therefore, if someone who was impure or merely whose hands were impure takes some of them, he imparts impurity to them.
If, however, he harvested the grapes and placed them in baskets or spread them out on the earth, they do not become susceptible to impurity, because he is not concerned with the liquid they release. Therefore an impure person may take them and partake of them. Even though they have split open and juice is dripping from them into the wine press, the grapes in the wine press are pure, because the grapes from which the liquid dripped were not made susceptible to impurity and were harvested for the purpose of consumption.
A similar ruling applies in the following instance. A person took the grapes from the baskets or from the earth where they were spread out and partook of them, leaving over a se'ah or two which he cast into the winepress. Even though the juice is sprinkled over the grapes in the wine press, they are not made susceptible to ritual impurity.
ג
הבוצר ענבים ונתנם בעביט או ששטחן על גבי העלין הוכשרו במשקין היוצאין מהן שהרי דעתו על המשקין ולפיכך שטח על העלין או נתן לתוך העביט שהוא כמו בור לפיכך אם נטל מהן טמא או מי שידיו טמאות טימאן בצר ונתן לסלים או במשטיח של אדמה לא הוכשרו שהרי אינו מקפיד על המשקה היוצא מהן לפיכך נוטל הטמא מהן ואוכל ואף ע"פ שהן מבוקעות ומנטפות לגת הרי הגת טהורה שהרי לא הוכשרו והרי נבצרו לאכילה וכן הנוטל מן הסלים ומן המשטיח של אדמה ואכל והותיר כסאה וכסאתים וזרקן לגת ואע"פ שהיין מנתז על הענבים לא הוכשרו:
4
When one takes grapes that were in baskets or spread out on the earth to crush for wine, they become susceptible to ritual impurity. Hence they must be taken with pure hands, lest an impure person take from them and impart impurity to them.
ד
ענבים שהיו בסלים או במשטיח של אדמה ולקח מהן לדורכן הוכשרו לפיכך צריך ליקח מהן בידים טהורות כדי שלא יקח מהן הטמא ויטמאן:
5
When a vineyard grows in a beit hapras and one harvests the grapes for the wine press, they are not considered as susceptible to impurity as long as they are in the beit hapras. The rationale is that since the impurity of a beit hapras is a Rabbinic decree and the concept that when a person harvests grapes for the wine press they become susceptible to ritual impurity is a Rabbinic decree, the Sages were lenient regarding this decree in this instance and did not consider the grapes as susceptible to ritual impurity until they were taken out of the beit hapras.
Accordingly, a person who desires to harvest grapes growing in a beit hapras for the wine press in a state of ritual purity must do the following. He must purify the harvesters and the utensils, having the ashes of the red heifer sprinkled upon them on the third and seventh day. They must wait until nightfall of the seventh day so that it is obvious that leniency is being taken with the impurity of a beit hapras, only because it is a doubtful situation. Afterwards, they enter, harvest the grapes, and take them outside the beit hapras. Other pure porters receive the grapes from them and take them to the wine press. If the harvesters touch the porters, the porters contract ritual impurity and make the grapes impure. For the people in the beit hapras are impure and they impart impurity to those outside, causing them to be considered as primary derivatives of impurity. They then impart impurity to the grapes, for they became susceptible to ritual impurity when they were taken out of the beit hapras.
ה
כרם שהוא עומד בבית הפרס הבוצר אותו לגת אינו מוכשר כל זמן שהוא בבית הפרס הואיל וטומאת בית הפרס מדבריהם והבוצר לגת הוכשר מדבריהם הקלו בגזירה זו ולא גזרו עליו שיהיה מוכשר עד שיצא מבית הפרס לפיכך הרוצה לבצור בבית הפרס לגת בטהרה מטהר את הבוצרים ואת הכלים ומזה עליהם שלישי ושביעי ומעריב שמשן כדי להכיר שאין מקילין בטומאת בית הפרס אלא מפני שהוא ספק ואח"כ נכנסין ובוצרין ומוציאין חוץ לבית הפרס ואחרים טהורים מקבלין מהן ומוליכין לגת ואם נגעו אלו באלו טמאין מטמאין את הענבים שהאנשים שבבית הפרס טמאין ומטמאין לאותן שבחוץ ועושין אותו ראשון והן מטמאין את הענבים שהרי הוכשרו משיצאו חוץ לבית הפרס:
6
When a person harvests olives with the intent of pickling them or selling them on the market place, they do not become susceptible to ritual impurity unless they come into contact with liquids as desired by their owner, as is the law with regard to other foods. Similarly, when a person harvests olives to crush in an olive press, they do not become susceptible to ritual impurity until the work required to prepare them for pressing is complete.
Why are olives susceptible to ritual impurity when the work required to prepare them for pressing is complete? Because it can be assumed that they became susceptible to impurity because of contact with the fluid of the olives, for the owner desires it so that the olives will soften and be easier to crush. Before the work required to prepare them for pressing is complete, the fluid released by the olives does not make them susceptible to ritual impurity, because it is not desired.
Accordingly, when the work required to prepare olives for pressing has not been completed and impure liquids fall upon them, only the places touched by the liquids contract impurity, as is the law regarding all foods that have not become susceptible to impurity. When impure liquids fall upon them after the work required to prepare them for pressing has been completed, all the olives contract impurity. The rationale is that the impure liquids impart impurity to the fluid that flows from them and that fluid imparts impurity to all of them, for the fluid that is released by them after the work required to prepare them for pressing has been completed is considered as a liquid in the context of the laws of impurity and makes foods susceptible to impurity and imparts impurity to them.
ו
המוסק את זיתיו לכבשן או למוכרן בשוק לא הוכשרו עד שיפלו עליהן משקין ברצון כשאר האוכלין וכן המוסק זיתיו לדרוך בבית הבד לא הוכשרו עד שתגמר מלאכתן ומפני מה יוכשרו הזיתים שנגמרה מלאכתן שחזקתן שהוכשרו במוהל שלהן שהרי רוצה בקיומו כדי שיהיו נוחין לדרוך אבל קודם שתגמר מלאכתן אין המוהל היוצא מהן מכשיר מפני שאינו רוצה בקיומו לפיכך זיתים שלא נגמרה מלאכתן שנפלו עליהן משקין טמאין אין טמא אלא מקום מגעם ככל האוכלים שלא הוכשרו נפלו עליהן משקין טמאין אחר שנגמרה מלאכתן נטמאו כולן שהמשקין הטמאין מטמאים את המוהל שבהן והמוהל מטמא את כולן שהמוהל שיצא מהן אחר גמר מלאכתן חשוב משקה ומתטמא ומכשיר:
7
When there is a jug of olives that are salted and pressed together, it is necessary to make a hole in the jug so that that fluid will drain off. If he does not make such a hole, the olives become susceptible to ritual impurity. If he made a hole for the liquid to drain off, but it became plugged by olive dregs and thus the olives became saturated with this fluid, they are not susceptible to impurity for their exposure to liquids was not desired by the owner, as indicated by his making the hole.
ז
חבית של זיתים מגולגלים צריך לנקוב החבית כדי שיצא המוהל ואם לא ניקב הרי אלו מוכשרין נקבה וסתמוה שמרים והנם בלולים במוהל אינם מכשירין מפני שאינן ברצונו שהרי נקבה:
8
When is the work to prepare olives for pressing considered to be completed? When the entire harvest has been completed and they are deposited in one place, prepared to be pressed. Even though liquids did not fall upon them and liquids did not emerge from them, since the work necessary to prepare them was completed, they become susceptible to ritual impurity. Before the work necessary to prepare them was completed, by contrast, even though they were crushed, secreted liquids, and became stuck together because of the liquids, they do not become susceptible to impurity.
If one completed harvesting his olives, but intended to purchase other olives in the future and add them to them, even if only a kabor two kabbim, they are not susceptible to ritual impurity. If, however, he acts with guile, they become susceptible to ritual impurity.
If he completed his purchase of olives, but intended to borrow money and purchase more, but he was prevented by forces beyond his control or he became involved in a celebration and therefore did not add more, it is still considered as if the work necessary to prepare the olives for pressing was not completed and the olives are not susceptible to ritual impurity. Even though zavim and zavot tread upon them, they remain pure.
ח
זיתים שמסקן לדריכה מאימתי גמר מלאכתן משתגמר מסיקתן ויהיו מונחים ומוכנים לדריכה אף על פי שלא נפלו עליהן משקין ולא יצאו מהן משקין הואיל ונגמרה מלאכתן הוכשרו אבל קודם שנגמרה מלאכתן אע"פ שנתמעכו והזיעו ונתחברו במשקיהן אינן מוכשרין גמר מלמסוק זיתיו אבל עתיד ליקח זיתים אחרים להוסיף עליהם אפילו אינו עתיד להוסיף אלא או קב או קביים לא הוכשרו ואם הערים הרי אלו מוכשרין גמר מליקח אבל עתיד ללוות ולהוסיף ואירעו אונס או נתעסק במשתה ולא הוסיף עדיין לא נגמרה מלאכתן ואינן מקבלין טומאה ואפילו זבים וזבות מהלכין עליהם טהורים:
9
When a person stores his olives in two olive presses, when he completes loading one of them, the olives in that press become susceptible to ritual impurity.
ט
העוטן זיתיו בשני בדים כיון שגמר אחת מהן הוכשרו לקבל טומאה:
10
When a person harvests his olives in the Upper Galilee and he has the intent to bring them to the Lower Galilee in the future, they do not become susceptible to ritual impurity until he brings them there. This applies provided he had this intent before he harvested them. If he does not have this intent until after he harvests them, his intent is of no consequence and they become susceptible to impurity. If he completed storing his olives, but had the intent of selling them in the future, they do not become susceptible to impurity. If he had the intent of covering them with leaves, they become susceptible to impurity.
י
המסיק זיתיו בגליל העליון ועתיד להורידם לגליל התחתון אין מקבלין טומאה עד שיורידם לשם והוא שחישב עליהן קודם שימסוק אבל אחר שימסוק אין המחשבה מועלת אלא הוכשרו גמר את זיתיו ועתיד למוכרן לא הוכשרו עתיד לחפותן בעלין הוכשרו ומקבלין טומאה:
11
The following law applies when a person purchases a storage vat of olives from a gentile. Even if there are olives to harvest on the earth, he should process the olives in a state of impurity, for it can be assumed that the gentile completed the harvest of that vat.
The word of an unlearned person is accepted when he says: "I did not complete storing olives in this vat."
יא
הלוקח מעטן זיתים מן העכו"ם אם יש מוסק על פני האדמה יעשו בטומאה שזה בחזקת שגמר ונאמן עם הארץ לומר מעטן זה לא גמרתיו:
12
When a person wishes to take and crush for oil some olives from a storage vat that has not been completely filled, he may take them while ritually impure, bring them to the olive press in a state of ritual impurity, and cover the olives remaining in the storage vat in a state of ritual impurity, because the olives in the storage vat had not become susceptible to impurity.
יב
הרוצה ליטול מזיתים שלא נגמר מלאכתן ולדרוך ה"ז נוטל מהן בטומאה ומוליך לבית הבד בטומאה ומכסה השאר בטומאה ואינו חושש שהרי לא הוכשרו כדי שיקבלו טומאה:
13
When a person places his olives in an olive press, so that they will soften and be easy to crush, they become susceptible to ritual impurity. If he left them to soften, so that he will salt them after they soften, they do not become susceptible to ritual impurity, for his intent is to pickle them.
יג
המניח את זיתיו בכותש כדי שימתינו ויהיו נוחים להכתש הרי אלו מוכשרין הניחן שימתינו ושימלחם אחר שימתינו אינן מוכשרין שהרי דעתו עליהן לכבשן:
14
When a person rubs or breaks apart olives that are terumah with impure hands, he disqualifies them, because breaking them open completes the work associated with them. If, however, he broke open the olives with the intent of salting them, they do not become susceptible to impurity. Similarly, if he broke them open in order to check them to see whether they have oil and are ready to be harvested, they do not become susceptible to impurity.
יד
הפוצע זיתים של תרומה בידים טמאות פסלן שפציעתן היא גמר מלאכתן פצען לסופגן במלח לא הוכשרו וכן אם פצען לידע אם יש בהן שמן והגיעו להמסק לא הוכשרו:
15
When a person leaves olives on a roof for them to desiccate and dry out, they do not become susceptible to impurity even if they are cubit high. If he brought them into the house to spoil some even though he will take them to the roof in the future or he brought them to the roof in a mound to spoil, even though he will break it open and spread them out to dry in the future, they become susceptible to ritual impurity. If he brought them into his house until he will make his roof fit for them or until he takes them to another place, they do not become susceptible to ritual impurity, because the work involved in their preparation has not been completed.
טו
המניח זיתים בגת לגרגרן ולייבשן אפילו הם רום אמה אינן מוכשרין נתנן בבית שילקו אף על פי שעתיד להעלותן לגג או שנתנן בגג שילקו אף ע"פ שעתיד לפתחם ויפריס אותן הרי אלו מוכשרים נתנן בבית עד שישמור את גגו או עד שיוליכם למקום אחר אינן מוכשרים שעדיין לא נגמרה מלאכתן:
16
When a person stores his olives in a domain belonging to an unlearned person, and locks and seals the door, he need not suspect that the unlearned person has another key and seal. Even if he discovers the seal broken and the lock open, the olives are pure. The seal mentioned could be even a stone or a sliver of wood.
If there were holes and cracks in the storeroom, he need not suspect that the unlearned person inserted a rod and moved the olives. If there are windows four handbreadths by four handbreadths, they are considered as an entrance.
טז
העוטן זיתיו ברשות ע"ה ונעל וחתם אינו חושש שמא יש לו מפתח אחר וחותם אחר אע"פ שמצא חותם מקולקל ומפתח פתוח הרי אלו טהורין וחותם שאמרו אפילו צרור או קיסם היו שם חורין וסדקין אינו חושש שמא מכניס קנה ומסיטן היו שם חלונות של ארבעה טפחים נידונות כפתחין:
17
How should a person who crushed his olives in a state of impurity and, afterwards, sought to purify the utensils in the olive-press and the borders from the impure liquids that were absorbed in them act?
Keilim made of wood or stone should be washed thoroughly. If they are from reeds or the like, they should be dried. If they are from resinous cane, they should be left for twelve months, exposed to hot water or water in which olives were cooked, or placed under a drainpipe of running water or into a stream of flowing water for 12 hours.
Afterwards, he should immerse in a mikveh those keilim that require immersion and use them in a state of purity.
יז
הדורך בטומאה ורצה לטהר כלי בית הבד והעקל מן המשקין הטמאין שנבלעו בהן כיצד יעשה כלי של עץ ושל אבנים מדיח ושל נסרים וכיוצא בהן מנגבן ושל גמי מיישנן כל י"ב חדש או חולטן בחמין או במי זיתים או מניחן תחת צינור שמימיו מקלחין או לתוך מעיין שמימיו רודפין שתים עשרה שעות ואחר כך מטביל את הכלים שצריכין טבילה ומשתמש בהן בטהרה:
• Part 1
• Hayom Yom: Today's Hayom Yom
1
The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: "I am God, your Lord."
א
מצוה ראשונה ממצוות עשה, לידע שיש שם אלוה, שנאמר "אנוכי ה' אלוהיך" (שמות כ,ב; דברים ה,ו).
2
To unify Him, as [Deuteronomy 6:4] states: "God is our Lord, God is one."
ב
לייחדו, שנאמר "ה' אלוהינו, ה' אחד" (דברים ו,ד).
3
To love Him, as [Deuteronomy 6:5] states: "And you shall love God, your Lord."
ג
לאוהבו, שנאמר "ואהבת, את ה' אלוהיך" (דברים ו,ה; דברים יא,א).
4
To fear Him, as [Deuteronomy 6:13] states: "Fear God, your Lord."
ד
ליראה ממנו, שנאמר "את ה' אלוהיך תירא" (דברים ו,יג; דברים י,כ).
5
To pray, as [Exodus 23:25] states: "And you shall serve God, your Lord." This service is prayer.a
ה
להתפלל, שנאמר "ועבדתם, את ה' אלוהיכם" (שמות כג,כה); עבודה זו תפילה.
6
To cling to Him, as [Deuteronomy 10:2] states: "And you shall cling to Him."
ו
לדובקה בו, שנאמר "ובו תדבק" (דברים י,כ).
7
To swear in His name, as [Deuteronomy 10:20] states: "And you shall swear in His name."a,b
ז
להישבע בשמו, שנאמר "ובשמו, תישבע" (דברים ו,יג; דברים י,כ).
8
To emulate His good and just ways, as [Deuteronomy 28:9] states: "And you shall walk in His ways."
ח
להידמות בדרכיו הטובים והישרים, שנאמר "והלכת, בדרכיו" (דברים כח,ט).
9
To sanctify His name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel."
ט
לקדש את שמו, שנאמר "ונקדשתי, בתוך בני ישראל" (ויקרא כב,לב).
10
To recite the Shema twice daily, as [Deuteronomy 6:2] states: "And you shall speak of them when you lie down and when you arise."
י
לקרות קרית שמע פעמיים בכל יום, שנאמר "ודיברת בם . . . בשוכבך ובקומך" (דברים ו,ז).
11
To study Torah and to teach it [to others], as [Deuteronomy 6:2] states: "And you shall teach them to your children."
יא
ללמוד תורה וללמדה, שנאמר "ושיננתם לבניך" (דברים ו,ז).
12
To tie tefillin upon our heads, as [Deuteronomy 6:8] states: "And they shall be an emblem between your eyes."
יב
לקשור תפילין בראש, שנאמר "והיו לטוטפות, בין עיניך" (דברים ו,ח).
13
To tie tefillin upon our arms, as [Deuteronomy 6:8] states: "And you shall tie them for a sign upon your arms."
יג
לקשור תפילין ביד, שנאמר "וקשרתם לאות, על ידך" (דברים ו,ח).
14
To make tzitzit, as [Numbers 15:38] states: "And you shall make tzitzit for them."
יד
לעשות ציצית, שנאמר "ועשו להם ציצית" (במדבר טו,לח).
15
To affix a mezuzah, as [Deuteronomy 6:9] states: "And you shall write them on the doorposts of your home."
טו
לקבוע מזוזה, שנאמר "וכתבתם על מזוזות ביתך" (דברים ו,ט; דברים יא,כ).
16
To collect the people to hear the Torah [being read] in the year following the shemitah year, as [Deuteronomy 31:12] states: "Gather together the people."
טז
להקהיל את העם לשמוע התורה במוצאי שביעית, שנאמר "הקהל את העם" (דברים לא,יב).
17
For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: "Write down this song."
יז
לכתוב כל איש ספר תורה לעצמו, שנאמר "כתבו לכם את השירה הזאת" (דברים לא,יט).
18
For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: "And he shall write for himself a copy of this Torah."
יח
לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר "וכתב לו את משנה התורה הזאת" (דברים יז,יח).
19
To bless [God] after eating, as [Deuteronomy 8:10] states: "[After] you eat and are satisfied, you shall bless God, your Lord."
יט
לברך אחר המזון, שנאמר "ואכלת, ושבעת--ובירכת את ה' אלוהיך" (דברים ח,י).
20
To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: "And you shall make a sanctuary for Me."b
כ
לבנות בית הבחירה, שנאמר "ועשו לי, מקדש" (שמות כה,ח).
21
To revere this house, as [Leviticus 19:30] states: "And revere My sanctuary."
כא
ליראה מבית זה, שנאמר "ומקדשי תיראו" (ויקרא יט,ל; ויקרא כו,ב).
22
To keep watch over this house continuously, as [Numbers 18:2,4] states: "And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]"
כב
לשמור בית זה תמיד, שנאמר "ואתה ובניך איתך, לפני אוהל העדות" (במדבר יח,ב).
23
For the Levites to serve in the sanctuary, as [Numbers 18:23] states: "And the Levite shall serve...."
כג
להיות הלוי עובד במקדש, שנאמר "ועבד הלוי הוא" (במדבר יח,כג).
24
For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: "And Aaron and his sons will wash...."
כד
לקדש הכוהן ידיו ורגליו בשעת העבודה, שנאמר "ורחצו אהרון ובניו" (שמות ל,יט).
25
To prepare the candles of the Sanctuary, as [Exodus 27:21] states: "Aaron and his sons shall prepare it."
כה
לערוך נרות במקדש, שנאמר "יערוך אותו אהרון ובניו" (שמות כז,כא).
26
For the priests to bless the Jews, as [Numbers 6:23] states: "In this manner, you shall bless the children of Israel."
כו
לברך הכוהנים את ישראל, שנאמר "כה תברכו את בני ישראל" (במדבר ו,כג).
27
To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: "And you shall place the showbread on the table."b
כז
להסדיר לחם ולבונה לפני ה' בכל שבת, שנאמר "ונתת על השולחן לחם פנים" (שמות כה,ל).
28
To burn a spice offering twice [each] day, as [Exodus 30:7] states: "And Aaron shall burn incense upon it...."
כח
להקטיר קטורת פעמיים ביום, שנאמר "והקטיר עליו אהרון, קטורת סמים" (שמות ל,ז).
29
To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: "And you shall keep a fire burning continuously on the altar."
כט
להבעיר אש במזבח העולה תמיד, שנאמר "אש, תמיד תוקד על המזבח" (ויקרא ו,ו).
30
To remove the ashes from the altar, as [Leviticus 6:3] states: "And he shall remove the ashes...."
ל
להרים את הדשן מעל המזבח, שנאמר "והרים את הדשן" (ויקרא ו,ג).
31
To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: "And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse."
לא
לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר "וישלחו מן המחנה, כל צרוע וכל זב; וכול, טמא לנפש" (במדבר ה,ב).
32
To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: "And you shall sanctify him."
לב
לחלוק כבוד לזרעו של אהרון ולהקדימו לכל דבר שבקדושה, שנאמר "וקידשתו" (ויקרא כא,ח).
33
To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: "And you shall make holy garments...."a
לג
להלביש הכוהנים לעבודה בגדי כהונה, שנאמר "ועשית בגדי קודש" (שמות כח,ב).
34
To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: "And they shall carry it on their shoulders."
לד
לשאת את הארון על הכתף כשנושאים אותו, שנאמר "בכתף יישאו" (במדבר ז,ט).
35
To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: "[Anoint Aaron....] This shall be sacred anointing oil."
לה
למשוח כוהנים גדולים ומלכים בשמן המשחה, שנאמר "שמן משחת קודש יהיה זה" (שמות ל,לא).
36
For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: "When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right."a
לו
להיות הכוהנים עובדים במקדש משמרות משמרות, ובמועדים עובדים כאחד, שנאמר "וכי יבוא הלוי" (דברים יח,ו) "לבד ממכריו, על האבות" (דברים יח,ח).
37
For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: "He shall become impure for her."
לז
להיות הכוהנים מיטמאים לקרוביהן ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר "לה, ייטמא" (ויקרא כא,ג).
38
For a High Priest to marry a virgin, as [Leviti‑cus 21:13] states: "And he shall marry a woman who is a virgin."
לח
להיות כוהן גדול נושא בתולה, שנאמר "והוא, אישה בבתוליה ייקח" (ויקרא כא,יג).
39
To offer the tamid offerings each day, as [Numbers 28:3] states: "[This is the fire offering...] two each day continuously."
לט
להקריב תמידין בכל יום, שנאמר "שניים ליום, עולה תמיד" (במדבר כח,ג).
40
For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants."
מ
להקריב כוהן גדול מנחה בכל יום, שנאמר "זה קרבן אהרון ובניו" (ויקרא ו,יג).
41
To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: "On the Sabbath day, two lambs...."
מא
להוסיף קרבן אחר בכל שבת, שנאמר "וביום, השבת--שני כבשים" (במדבר כח,ט).
42
To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: "On your Rashei Chodashim...."
מב
להוסיף קרבן בכל ראש חודש וחודש, שנאמר "ובראשי, חודשיכם" (במדבר כח,יא).
43
To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: "For seven days, you will bring a fire offering unto God...."1
מג
להוסיף קרבן בחג הפסח, שנאמר "שבעת ימים, תקריבו אישה לה'" (ויקרא כג,לו).
44
To bring the meal offering of the omer on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: "And you shall bring the omer...."
מד
להקריב מנחת העומר ממוחרת יום ראשון של פסח עם כבש אחד, שנאמר "והבאתם את עומר ראשית קצירכם, אל הכוהן" (ויקרא כג,י).
45
To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: "On the day of the first fruits [Bikkurim]...."
מה
להוסיף קרבן ביום עצרת, שנאמר "וביום הביכורים . . ." (במדבר כח,כו).
46
To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: "From your dwellings, bring bread as a wave offering. And you shall offer upon the bread...."
מו
להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר "ממושבותיכם תביאו לחם תנופה" (ויקרא כג,יז) "והקרבתם על הלחם" (ויקרא כג,יח).
47
To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: "And in the seventh month, on the first of the month...."
מז
להוסיף קרבן בראש השנה, שנאמר "ובחודש השביעי באחד לחודש" (במדבר כט,א).
48
To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: "On the tenth of the seventh month...."
מח
להוסיף קרבן ביום הצום, שנאמר "ובעשור לחודש השביעי" (במדבר כט,ז).
49
To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: "In this manner, Aaron will enter the [inner] sanctuary, with a young bull...." All the [particulars of] this service are stated in the parashah of Acharei Mot.
מט
לעשות עבודת היום ביום הצום, שנאמר "בזאת יבוא אהרון, אל הקודש:. בפר בן בקר" (ויקרא טז,ג), וכל העבודה הכתובה בפרשת אחרי מות.
50
To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: "And you shall present a burnt offering as a pleasing fragrance...."
נ
להוסיף קרבן בחג הסוכות, שנאמר "והקרבתם עולה אישה ריח ניחוח" (במדבר כט,יג).
51
To offer an additional sacrifice on Shemini Atzeret, for it is a festival in its own right, as [Numbers 29:35] states: "And on the eighth day....
נא
להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר "ביום, השמיני" (במדבר כט,לה).
52
To celebrate on the festivals, as [Exodus 23:14] states: "And you shall celebrate three festivals for Me."
נב
לחוג ברגלים, שנאמר "שלוש רגלים, תחוג לי" (שמות כג,יד).
53
To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: "On three occasions during the year, all your males shall appear...."
נג
להיראות ברגלים, שנאמר "שלוש פעמים, בשנה--ייראה, כל זכורך" (שמות כג,יז; שמות לד,כג; דברים טז,טז).
54
To rejoice on the festivals, as [Deuteronomy 16:14] states: "And you shall rejoice on your festivals."
נד
לשמוח ברגלים, שנאמר "ושמחת, בחגך" (דברים טז,יד).
55
To slaughter the Paschal lamb, as [Exodus 12:6] states: "And the entire congregation shall slaughter it...."
נה
לשחוט כבש הפסח, שנאמר "ושחטו אותו, כול קהל . . ." (שמות יב,ו).
56
To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: "And they shall eat the meat...."
נו
לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר "ואכלו את הבשר" (שמות יב,ח).
57
To offer the second Paschal sacrifice, as [Numbers 9:11] states: "In the second month, on the fourteenth of the month...."
נז
לעשות פסח שני, שנאמר "בחודש השני בארבעה עשר" (במדבר ט,יא).
58
To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: "And you shall eat it with matzot and bitter herbs."
נח
לאכול את בשר פסח שני על מצה ומרור, שנאמר "על מצות ומרורים, יאכלוהו" (במדבר ט,יא).
59
To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: "And you shall sound the trumpets...."
נט
לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר "ותקעתם בחצוצרות" (במדבר י,י).
60
For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: "And on the eighth day and afterwards...."b
ס
להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר "מיום השמיני, והלאה" (ויקרא כב,כז).
61
For all animal offerings to be unblemished, as [Leviticus 22:21] states: "[When it is] unblemished, it will be desirable...."
סא
להיות כל קרבן בהמה תמים, שנאמר "תמים יהיה לרצון" (ויקרא כב,כא).
62
To salt all the sacrifices, as [Leviticus 2:13] states: "Offer salt on all your sacrifices."
סב
למלוח כל קרבן, שנאמר "על כל קרבנך, תקריב מלח" (ויקרא ב,יג).
63
The burnt offering, as [Leviticus 1:3] states:"If his is a burnt offering...."
סג
מעשה העולה, שנאמר "אם עולה קרבנו" (ויקרא א,ג).
64
The sin offering, as [Leviticus 6:18] states: "These are the laws of the sin offering...."
סד
מעשה חטאת, שנאמר "זאת תורת החטאת" (ויקרא ו,יח).
65
The guilt offering, as [Leviticus 7:1] states: "These are the laws of the guilt offering...."
סה
מעשה האשם, שנאמר "זאת תורת, האשם" (ויקרא ז,א).
66
The peace offering, as [Leviticus 7:11] states: "These are the laws of the peace offering...."
סו
מעשה זבח השלמים, שנאמר "וזאת תורת, זבח השלמים" (ויקרא ז,יא).
67
The meal offering, as [Leviticus 2:1] states: "When a person presents a meal offering...."
סז
מעשה המנחה, שנאמר "ונפש, כי תקריב קרבן מנחה" (ויקרא ב,א).
68
For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: "If the entire congregation of Israel shall err...."
סח
להקריב בית דין קרבן אם טעו בהוראה, שנאמר "ואם כל עדת ישראל, ישגו" (ויקרא ד,יג).
69
For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by karet2, as [Leviticus 5:1] states: "When a person sins...."3
סט
להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר "ונפש כי תחטא" (ויקרא ה,א).
70
For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: "If he does not know, he still bears responsibility...and he shall bring his guilt offering." This is referred to as "the conditional guilt offering."
ע
להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר "ולא ידע ואשם . . . והביא את אשמו" (ראה ויקרא ה,יז-יח); וזה הוא נקרא אשם תלוי.
71
For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as "the unconditional guilt offering."4
עא
להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.
72
To offer "the adjustable guilt offering" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: "If his means are not sufficient.... If his means do not suffice...."
עב
להקריב קרבן עולה ויורד, שנאמר "ואם לא תגיע ידו" (ויקרא ה,ז), "ואם לא תשיג ידו" (ויקרא ה,יא).
73
For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: "And they shall confess the sins that they committed."5
עג
להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר "והתוודו, את חטאתם אשר עשו" (במדבר ה,ז).
74
For a zav to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: "When a zavwill become pure...."
עד
להקריב הזב קרבן אחר שיטהר, שנאמר "וכי יטהר הזב, מזובו" (ויקרא טו,יג).
75
For a zavah to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: "When she becomes pure from [the condition] of zavah...."
עה
להקריב הזבה קרבן אחר שתטהר, שנאמר "ואם טהרה, מזובה" (ויקרא טו,כח).
76
For a person afflicted with tzara’at to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: "On the eighth day, he shall take...."
עו
להקריב היולדת קרבן אחר שתטהר, שנאמר "ובמלאות ימי טוהרה" (ויקרא יב,ו).
77
For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: "And after the conclusion of her pure days...."
עז
להקריב המצורע קרבן אחר שיטהר, שנאמר "וביום השמיני ייקח" (ויקרא יד,י).
78
To tithe one's herds, as [Leviticus 27:32] states: "And all the tithes of your cattle and sheep...."
עח
לעשר הבהמה, שנאמר "וכל מעשר בקר וצאן" (ויקרא כז,לב).
79
To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: "Every firstling which shall be born...."
עט
לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר "כל הבכור אשר ייוולד" (דברים טו,יט).
80
To redeem firstborn sons, as [Numbers 18:15] states: "However, you must surely redeem first-born humans."
פ
לפדות בכור אדם, שנאמר "אך פדה תפדה, את בכור האדם" (במדבר יח,טו).
81
To redeem a firstling donkey, as [Exodus 34:20] states: "Redeem a firstling donkey with a sheep."
פא
לפדות פטר חמור, שנאמר "ופטר חמור תפדה בשה" (שמות לד,כ).
82
To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: "If you do not redeem it, you must decapitate it."
פב
לערוף פטר חמור, שנאמר "ואם לא תפדה וערפתו" (שמות יג,יג; שמות לד,כ).
83
For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: "And you shall come there... and you shall bring there...."
פג
להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר "ובאת שמה" (דברים יב,ה), "והבאתם שמה" (דברים יב,ו).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.
There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: "And you shall offer a burnt offering for God for seven days."
2.
Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.)
3.
. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: "If one person sins...."
4.
. Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.
5.
. Note that in Hilchot Teshuvah, the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See Hilchot Teshuvah 2:2.)
Part 2
84
To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: "There, you will perform all that I command you."
פד
להקריב כל הקרבנות בבית הבחירה, שנאמר "ושם תעשה, כול אשר אנוכי מצווך" (דברים יב,יד).
85
To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: "Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose]." Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.
פה
להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר "רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.
86
To redeem sacred offerings that have becoming blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: "But whenever you desire, you may slaughter...." Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.
פו
לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר "רק בכל אוות נפשך תזבח ואכלת בשר" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.
87
That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: "Both [the original animal] and the one substituted for it shall be consecrated."
פז
להיות התמורה קודש, שנאמר "והיה הוא ותמורתו יהיה קודש" (ויקרא כז,י; ויקרא כז,לג).
88
To eat the remains of the meal offerings, as [Leviticus 6:9] states: "Aaron and his sons will eat the remainder of it."
פח
לאכול שיירי מנחות, שנאמר "והנותרת ממנה, יאכלו אהרון ובניו" (ויקרא ו,ט).
89
To eat the flesh of the sin and guilt offerings,1 as [Exodus 29:33] states: "And they shall eat [the sacrifices] with which atonement was made for them."
פט
לאכול בשר חטאת ואשם, שנאמר "ואכלו אותם אשר כופר בהם" (שמות כט,לג).
90
To burn sacred meat which became impure, as [Leviticus 7:19] states: "And the flesh which touches anything impure... [shall be burnt]."
צ
לשרוף בשר קודש שנטמא, שנאמר "והבשר אשר ייגע בכל טמא" (ויקרא ז,יט).
91
To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: "The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day."
צא
לשרוף הנותר, שנאמר "והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף" (ויקרא ז,יז).
92
For a Nazirite to grow his hair long, as [Numbers 6:5] states: "He shall let the hair of his head grow without cutting it."
צב
לגדל הנזיר שיערו, שנאמר "גדל פרע, שיער ראשו" (במדבר ו,ה).
93
For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: "Should a person die in his presence,... [he must shave....]"
צג
לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר "וכי ימות מת עליו" (במדבר ו,ט).
94
For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: "What you have spoken, take heed to fulfill...."a
צד
לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר "מוצא שפתיך, תשמור ועשית" (דברים כג,כד).
95
To carry out the laws regarding the nullification of vows, as mentioned in the Torah.
צה
לדון בהפרת נדרים בכל הדינים האמורין בפרשה.
96
For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: "Should an animal die...."
צו
להיות כל נוגע בנבילה טמא, שנאמר "וכי ימות מן הבהמה" (ויקרא יא,לט).
97
For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: "These shall be impure for you...."
צז
להיות שמונה שרצים מטמאין, שנאמר "וזה לכם הטמא" (ויקרא יא,כט).
98
For [certain] foods to impart impurity, as [Leviticus 11:34] states: "From all the food which you will eat...."
צח
להיות האוכלין מיטמאין, שנאמר "מכל האוכל אשר ייאכל" (ויקרא יא,לד).
99
For [a woman in the] niddah state to be impure and to impart impurity to others.
צט
להיות הנידה טמאה ומטמאה לאחרים.
100
For [a woman] who gives birth to be impure [like a woman] in the niddah state.
ק
להיות היולדת טמאה כנידה.
101
For a person afflicted with tzara’at to be impure and to impart impurity.
קא
להיות המצורע טמא ומטמא.
102
For a garment afflicted with tzara’at to be impure and to impart impurity.
קב
להיות בגד מנוגע טמא ומטמא.
103
For a house afflicted with tzara’at to impart impurity.
קג
להיות בית מנוגע מטמא.
104
For a zav to impart impurity.
קד
להיות הזב מטמא.
105
For semen to impart impurity.
קה
להיות שכבת זרע מטמאה.
106
For a zavah to impart impurity.
קו
להיות זבה מטמאה.
107
For a corpse to impart impurity.
קז
להיות המת מטמא.
108
For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse.b All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.2
קח
להיות מי נידה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד.. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.
109
For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: "And he shall wash all his flesh in water." Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.
קט
להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר "ורחץ במים את כל בשרו" (ויקרא טו,טז); למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.
110
For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: "This shall be the purification process for the person afflicted with tzara’at...."
קי
להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר "זאת תהיה תורת המצורע" (ויקרא יד,ב).
111
For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: "And it shall be on the seventh day, he shall shave all his hair."
קיא
להיות המצורע מגלח כל שיערו, שנאמר "והיה ביום השביעי יגלח את כל שיערו" (ויקרא יד,ט).
112
For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: "His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!"' Similarly, all others who are ritually impure must make known their condition.
קיב
להיות המצורע ידוע לכול בדברים האמורים בו, "בגדיו יהיו פרומים וראשו יהיה פרוע, ועל שפם, יעטה; וטמא טמא, יקרא" (ויקרא יג,מה).. וכן כל שאר הטמאים צריכין להודיע את עצמן.
113
To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: "And it will be a keepsake for the congregation of Israel."
קיג
לעשות פרה אדומה להיות אפרה מוכן, שנאמר "והייתה לעדת בני ישראל" (במדבר יט,ט).
114
For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: "When a person expresses a vow...."
קיד
להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר "איש, כי יפליא נדר" (ויקרא כז,ב).
115
For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: "And he shall cause the animal to stand...."
קטו
להיות מעריך בהמה טמאה נותן דמיה, שנאמר "והעמיד את הבהמה" (ויקרא כז,יא).
116
For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: "And the priest shall determine its value."
קטז
להיות מעריך ביתו נותן כערך הכוהן, שנאמר "ואיש, כי יקדיש" (ויקרא כז,יד).
117
For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: "And the value you attach to it shall be according to the amount of seed."
קיז
להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר "והיה ערכך, כפי זרעו" (ראה ויקרא כז,טז).
118
For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: "For that which he sinned, [using something] sacred, he shall pay...."
קיח
לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר "ואת אשר חטא מן הקודש ישלם" (ויקרא ה,טז).
119
For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: "Its produce shall be sacred, [an object of] praise to God...."
קיט
להיות נטע רבעי קודש, שנאמר "יהיה, כל פרייו--קודש הילולים" (ויקרא יט,כד).
120
To leave pe'ah.
קכ
להניח פיאה.
121
To leave leket.
קכא
להניח לקט.
122
To leave a forgotten sheaf.
קכב
להניח עומר השכחה.
123
To leave the incompletely formed grape clusters.
קכג
להניח עוללות בכרם.
124
To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: "Leave them for the poor and the stranger." This [verse states] the positive commandment for all these.3
קכד
להניח פרט הכרם.. לפי שבכל אלו נאמר "לעני ולגר תעזוב אותם" (ויקרא יט,י; ויקרא כג,כב); וזו היא מצות עשה שלהם.
125
To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: "The first fruits of your land...."
קכה
להביא ביכורים לבית הבחירה, שנאמר "ראשית, ביכורי אדמתך" (שמות כג,יט; שמות לד,כו).
126
To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: "Give him the first of your grain."
קכו
להפריש תרומה גדולה לכוהן, שנאמר "ראשית דגנך . . . תיתן לו" (דברים יח,ד).
127
To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: "All the land's tithes...."
קכז
להפריש מעשר דגן ללויים, שנאמר "כל מעשר הארץ . . ." (ויקרא כז,ל).
128
To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: "You shall surely tithe...." According to the oral tradition, we learn that this refers to the second tithe.
קכח
להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר "עשר תעשר" (דברים יד,כב); מפי השמועה למדו שזה הוא מעשר שני.
129
For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: "Speak to the Levites:...."
קכט
להיות הלויים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכוהנים, שנאמר "ואל הלויים תדבר" (במדבר יח,כו).
130
To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: "At the end of three years, remove a tithe of all your crops...."
קל
להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר "מקצה שלוש שנים, תוציא את כל מעשר תבואתך" (דברים יד,כח).
131
To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: "And you shall declare before God, your Lord, `I have removed the sacred [foods]...."'
קלא
להתוודות וידוי מעשר, שנאמר "ואמרת לפני ה' אלוהיך ביערתי הקודש" (דברים כו,יג).
132
To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: "And you shall respond and say before God, your Lord:...."
קלב
לקרות על הביכורים, שנאמר "וענית ואמרת לפני ה' אלוהיך" (דברים כו,ה).
133
To separate challah [and give it] to the priest, as [Numbers 15:20] states: "The first of your dough, the challah, you shall separate as an offering...."
קלג
להפריש חלה לכוהן, שנאמר "ראשית, עריסותיכם--חלה, תרימו תרומה" (במדבר טו,כ).
134
To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: "In the seventh year, you shall let it lie fallow and withdraw from it."
קלד
להשמיט קרקע, שנאמר "והשביעית תשמטנה ונטשתה" (שמות כג,יא).
135
To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: "From plowing and harvesting, you shall rest."
קלה
לשבות מעבודת הארץ, שנאמר "בחריש ובקציר, תשבות" (שמות לד,כא).
136
To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: "And you shall sanctify the fiftieth year...."
קלו
לקדש שנת יובל בשביתה כשמיטה, שנאמר "וקידשתם, את שנת החמישים" (ויקרא כה,י).
137
To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: "And you shall sound the shofar blasts."
קלז
לתקוע בשופר בשנת היובל, שנאמר "והעברת שופר תרועה" (ויקרא כה,ט).
138
To free all land in the Jubilee year, as [Leviticus 25:24] states: "For all your ancestral lands, there will be redemption for the land."
קלח
ליתן גאולה לארץ בשנת היובל, שנאמר "ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ" (ויקרא כה,כד).
139
To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: "If a person shall sell a residential house in a walled city...."
קלט
להיות גאולה בבתי ערי חומה עד שנה, שנאמר "ואיש, כי ימכור בית מושב" (ויקרא כה,כט).
140
To count the years of the Jubilee year and the shemitahyears within it, as [Leviticus 25:8] states: "And you shall count seven shemitah years."
קמ
למנות שני יובל שנים ושמיטים, שנאמר "וספרת לך, שבע . . ." (ויקרא כה,ח).
141
To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: "Every creditor must remit...."
קמא
להשמיט כספים בשביעית, שנאמר "שמוט כל בעל משה ידו" (דברים טו,ב).
142
To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: "Seek to collect [a debt] from a gentile. However, what your brother owes you must remit...."
קמב
לנגוש לנוכרי, שנאמר "את הנוכרי, תיגוש; ואשר יהיה לך" (דברים טו,ג).
143
To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: "And you shall give the priest the shankbone...."
קמג
ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר "ונתן, לכוהן, הזרוע" (דברים יח,ג).
144
To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: "Give him the first portion of the shearing of your sheep."
קמד
ליתן ראשית הגז לכוהן, שנאמר "וראשית גז צאנך--תיתן לו" (דברים יח,ד).
145
To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: "However, any dedication that will be made...."
קמה
לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר "אך כל חרם אשר יחרים" (ויקרא כז,כח).
146
To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: "And you shall slaughter your cattle and your sheep."b
קמו
לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר "וזבחת מבקרך ומצאנך" (דברים יב,כא).
147
To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: "And you shall pour out its blood and cover it with dust."
קמז
לכסות דם חיה ועוף, שנאמר "ושפך, את דמו, וכיסהו, בעפר" (ויקרא יז,יג).
148
To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: "You shall surely send away the mother."
קמח
לשלח הקן, שנאמר "שלח תשלח את האם ואת הבנים תיקח לך" (דברים כב,ז).
149
To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: "These are the animals which you may eat...."
קמט
לבדוק בסימני בהמה, שנאמר "זאת החיה אשר תאכלו" (ויקרא יא,ב).
150
To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: "All birds which...."
קנ
לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר "כל ציפור טהורה, תאכלו" (דברים יד,יא).
151
To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: "Those which possess walking legs...."
קנא
לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר "אשר לו כרעיים" (ויקרא יא,כא).
152
To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: "These are the animals which you may eat from all that is found in water...."
קנב
לבדוק בסימני דגים, שנאמר "את זה, תאכלו, מכול, אשר במים" (ויקרא יא,ט; דברים יד,ט).
153
To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: "This month will be for you the first of the months."
קנג
לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר "החודש הזה לכם, ראש חודשים" (שמות יב,ב).
154
To rest on the Sabbath, as [Exodus 23:12] states: "Rest on the seventh day...."
קנד
לשבות בשבת, שנאמר "וביום השביעי תשבות" (שמות כג,יב; שמות לד,כא).
155
To sanctify the Sabbath, as [Exodus 20:8] states: "Remember the Sabbath day to keep it holy."
קנה
לקדש שבת, שנאמר "זכור את יום השבת, לקדשו" (שמות כ,ז).
156
To destroy chametz [before Pesach], as [Exodus 12:15] states: "On the day before [the holiday], obliterate chametz from your homes."
קנו
לבער חמץ, שנאמר "ביום הראשון, תשביתו שאור מבתיכם" (שמות יב,טו).
157
To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: "And you shall tell your son on that day,...."
קנז
לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר "והגדת לבנך" (שמות יג,ח).
158
To eat matzah on this night, as [Exodus 12:18] states: "In the evening, you shall eat matzot."
קנח
לאכול מצה בליל זה, שנאמר "בערב, תאכלו, מצות" (שמות יב,יח).
159
To rest on the first day of Pesach, as [Exodus 12:16] states: "And on the first day, it shall be a sacred holiday."
קנט
לשבות בראשון של פסח, שנאמר "וביום הראשון, מקרא קודש" (שמות יב,טז).
160
To rest on the seventh day [of the festival], as [Exodus 12:16] states: "On the seventh day, there will be a sacred holiday."
קס
לשבות בשביעי בו, שנאמר "וביום השביעי, מקרא קודש" (שמות יב,טז; במדבר כח,כה).
161
To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: "And you shall count from the day following the day of rest...."
קסא
לספור מקצירת העומר תשעה וארבעים יום, שנאמר "וספרתם לכם, ממוחרת השבת" (ויקרא כג,טו).
162
To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: "And you shall proclaim a sacred holiday on that selfsame day."
קסב
לשבות ביום חמישים, שנאמר "וקראתם בעצם היום הזה, מקרא קודש" (ויקרא כג,כא).
163
To rest on the first day of the seventh month, as [Leviticus 23:24] states: "On the first day of [this] month, you shall have a day of rest."
קסג
לשבות בראשון של חודש השביעי, שנאמר "באחד לחודש, יהיה לכם שבתון" (ויקרא כג,כד).
164
To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: "On the tenth of the month, you shall afflict your souls."
קסד
להתענות בעשירי בו, שנאמר "ובעשור לחודש תענו את נפשותיכם" (ראה ויקרא טז,כט; במדבר כט,ז).
165
To rest on [this] fast day, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths...."
קסה
לשבות ביום הצום, שנאמר "שבת שבתון" (ויקרא טז,לא; ויקרא כג,לב).
166
To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: "On the first day, there shall be a sacred holiday."
קסו
לשבות בראשון של חג הסוכות, שנאמר "ביום הראשון, מקרא קודש" (ויקרא כג,לה).
FOOTNOTES
1.
. In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.
2.
. It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.
3.
. In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: "When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger..."
Part 3
167
To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: "On the eighth day, there shall be a sacred holiday."
קסז
לשבות בשמיני של חג, שנאמר "וביום השמיני מקרא קודש" (ראה ויקרא כג,לו).
168
To dwell in a sukkah for seven days, as [Leviticus 23:42] states: "And you shall dwell in sukkot for seven days."
קסח
לישב בסוכה שבעת ימים, שנאמר "בסוכות תשבו, שבעת ימים" (ויקרא כג,מב).
169
To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: "And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,...."
קסט
ליטול לולב, שנאמר "ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים" (ויקרא כג,מ).
170
To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It will be a day of [shofar] blasts for you."
קע
לשמוע קול שופר בראש השנה, שנאמר "יום תרועה, יהיה לכם" (במדבר כט,א).
171
To give a half-shekel each year, as [Exodus 30:13] states: "This shall be given by all those included in the census...."
קעא
ליתן מחצית השקל בכל שנה ושנה, שנאמר "זה ייתנו, כל העובר על הפקודים" (שמות ל,יג).
172
To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: "You shall listen to him."
קעב
לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר "אליו, תשמעון" (דברים יח,טו).
173
To appoint a king, as [Deuteronomy 17:15] states: "You shall surely set a king upon yourselves."
קעג
למנות מלך, שנאמר "שום תשים עליך מלך" (דברים יז,טו).
174
To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: "Carry out the judgment which they render for you."
קעד
לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר "ועל המשפט אשר יאמרו לך--תעשה" (דברים יז,יא).
175
To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: "Follow after the majority."
קעה
לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר "אחרי רבים--להטות" (שמות כג,ב).
176
To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: "Appoint judges and court officers...."
קעו
למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר "שופטים ושוטרים, תיתן לך" (דברים טז,יח).
177
To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: "Judge your fellow man with righteousness."
קעז
להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר "בצדק, תשפוט עמיתך" (ויקרא יט,טו).
178
For anyone who has evidence to testify in court, as [Leviticus 5:1] states: "If he was a witness, saw, or knew...."
קעח
להעיד בבית דין למי שיש לו עדות, שנאמר "והוא עד, או ראה או ידע" (ויקרא ה,א).
179
To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: "You must investigate and probe, making careful enquiry."
קעט
לחקור העדים הרבה, שנאמר "ודרשת וחקרת ושאלת, היטב" (דברים יג,טו).
180
To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: "And you shall do to him what he plotted to do to his brother."
קפ
לעשות לעדים זוממין כמו שזמו לעשות, שנאמר "ועשיתם לו, כאשר זמם" (דברים יט,יט).
181
To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: "You shall decapitate the calf there in the river."
קפא
לערוף את העגלה כמצותה, שנאמר "וערפו שם את העגלה, בנחל" (דברים כא,ד).
182
To prepare six refuge cities, as [Deuteronomy 19:3] states: "Prepare the way and divide into three [the boundary]...."
קפב
להכין שש ערי מקלט, שנאמר "תכין לך, הדרך, ושילשת" (דברים יט,ג).
183
To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: "And you shall give cities to the Levites...."
קפג
לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר "ונתנו ללויים . . . ערים" (במדבר לה,ב).
184
To construct a guard rail, as [Deuteronomy 22:8] states: "And you shall construct a guard rail for your roof."
קפד
לעשות מעקה, שנאמר "ועשית מעקה לגגך" (דברים כב,ח).
185
To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: "You shall surely destroy...."
קפה
לאבד עבודה זרה וכל משמשיה, שנאמר "אבד תאבדון את כל המקומות" (דברים יב,ב).
186
To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: "And you shall burn the city and all its spoil with fire."
קפו
להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר "ושרפת באש את . . . כל שללה" (דברים יג,יז).
187
To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: "You shall utterly destroy them."
קפז
לאבד שבעה עממים מארץ ישראל, שנאמר "החרם תחרימם" (דברים כ,יז).
188
To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: "Blot out the memory of Amalek."
קפח
להכרית זרעו של עמלק, שנאמר "תמחה את זכר עמלק" (דברים כה,יט).
189
To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: "Remember what Amalek did to you."
קפט
לזכור מה שעשה לנו עמלק תדיר, שנאמר "זכור, את אשר עשה לך עמלק" (דברים כה,יז).
190
To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: "When you approach the city...."
קצ
לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר "כי תקרב אל עיר" (דברים כ,י).
191
To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: "And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people...."
קצא
למשוח כוהן למלחמה, שנאמר "והיה, כקורבכם אל המלחמה; וניגש הכוהן" (דברים כ,ב).
192
To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: "Prepare a place for yourselves outside the camp."
קצב
להתקין יד במחנה, שנאמר "ויד תהיה לך, מחוץ למחנה" (דברים כג,יג).
193
To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: "You shall have a shovel in addition to your weapons."
קצג
להתקין יתד, שנאמר "ויתד תהיה לך, על אזנך" (דברים כג,יד).
194
To return a stolen object, as [Leviticus 5:23] states: "And he shall return the object which he stole."
קצד
להשיב את הגזל, שנאמר "והשיב את הגזילה אשר גזל" (ויקרא ה,כג).
195
To give charity, as [Deuteronomy 15:8] states: "You shall surely open your hand [to your poor brother]."
קצה
ליתן צדקה, שנאמר "פתוח תפתח את ידך" (דברים טו,ח; דברים טו,יא).
196
To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: "You shall surely give him gifts...." Similarly, [this gift is given] to a Hebrew maidservant.
קצו
להעניק לעבד עברי, שנאמר "הענק תעניק, לו" (דברים טו,יד); וכן אמה עברייה.
197
To lend to the poor, as [Exodus 22:24] states: "If you will lend money to my people...." In this instance, the word "if" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: "You shall surely lend him."
קצז
להלוות לעני, שנאמר "אם כסף תלווה את עמי" (שמות כב,כד); "אם" זה אינו רשות אלא מצוה, שנאמר "והעבט, תעביטנו" (דברים טו,ח).
198
To lend to a gentile at interest, as [Deuteronomy 23:21] states: "Take interest from a gentile." Based on the oral tradition, we have learned that this is a positive commandment.b
קצח
להלוות לנוכרי בריבית, שנאמר "לנוכרי תשיך" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.
199
To return security to its owner, as [Deuteronomy 24:13] states: "You shall surely return the security to him."
קצט
להשיב המשכון לבעליו, שנאמר "השב תשיב לו את העבוט" (דברים כד,יג).
200
To pay a worker his wage on time, as [Deuteronomy 24:15] states: "Pay him his wage on the day it is due."
ר
ליתן שכר שכיר בזמנו, שנאמר "ביומו תיתן שכרו" (דברים כד,טו).
201
For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: "When you enter your neighbor's vineyard... When you enter your neighbor's standing grain...."
רא
להיות השכיר אוכל בזמן שכירותו, שנאמר "כי תבוא בכרם ריעך" (דברים כג,כה), "כי תבוא בקמת ריעך" (דברים כג,כו).
202
To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: "You shall surely help him."b
רב
לעזוב מעל חברו או מעל בהמתו, שנאמר "עזוב תעזוב, עימו" (שמות כג,ה).
203
To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: " You shall lift it up with him."
רג
להקים המשא על הבהמה, שנאמר "הקם תקים, עימו" (דברים כב,ד).
204
To return a lost object, as [Deuteronomy 22:1] states: "You shall surely return them to your brother."
רד
להשיב האבידה, שנאמר "השב תשיבם, לאחיך" (דברים כב,א).
205
To rebuke a person who sins, as [Leviticus 19:17] states: "You shall surely rebuke your fellow men."
רה
להוכיח החוטא, שנאמר "הוכח תוכיח את עמיתך" (ויקרא יט,יז).
206
To love every member of our people, as [Leviticus 19:18] states: "And you shall love your neighbor as yourself."
רו
לאהוב כל בני אדם מבני ברית, שנאמר "ואהבת לריעך כמוך" (ויקרא יט,יח).
207
To love a convert, as [Deuteronomy 10:19] states: "And you shall love a convert."
רז
לאהוב את הגר, שנאמר "ואהבתם, את הגר" (דברים י,יט).
208
To balance scales with correct weights, as [Leviticus 19:36] states: "You shall have correct scales, with correct weights."
רח
לצדק מאזניים עם המשקלות, שנאמר "מאזני צדק אבני צדק" (ויקרא יט,לו).
209
To honor the Sages, as [Leviticus 19:32] states: "Rise before an elder."
רט
לכבד החכמים, שנאמר "מפני שיבה תקום" (ויקרא יט,לב).
210
To honor one's father and mother, as [Exodus 20:12] states: "Honor your father and mother."
רי
לכבד אב ואם, שנאמר "כבד את אביך, ואת אימך" (שמות כ,יא; דברים ה,טו).
211
To fear one's father and mother, as [Leviticus 19:3] states: "A person must fear his mother and his father."
ריא
ליראה מאב ואם, שנאמר "איש אימו ואביו תיראו" (ויקרא יט,ג).
212
To be fruitful and multiply, as [Genesis 9:7] states: "Be fruitful and multiply."
ריב
לפרות ולרבות, שנאמר "פרו ורבו" (בראשית ט,ז).
213
To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: "If a man takes a woman [as a wife]...."
ריג
לבעול בקידושין, שנאמר "כי ייקח איש, אישה; ובא אליה" (דברים כב,יג; וראה דברים כד,א).
214
For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: "He shall be free for his home for one year."
ריד
לשמח חתן את אשתו שנה, שנאמר "נקי יהיה לביתו, שנה אחת . . ." (דברים כד,ה).
215
To circumcise a son, as [Leviticus 12:3] states: "On the eighth day, the flesh of his foreskin shall be circumcised."1
רטו
למול את הבן, שנאמר "וביום, השמיני, יימול, בשר עורלתו" (ויקרא יב,ג).
216
To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: "Her yavam shall come unto her."
רטז
לייבם אשת אח, שנאמר "יבמה יבוא עליה" (דברים כה,ה).
217
To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: "And she shall remove his shoe from his foot."
ריז
לחלוץ ליבם, שנאמר "וחלצה נעלו מעל רגלו" (דברים כה,ט).
218
For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: "She shall become his wife."
ריח
לישא אונס את אנוסתו, שנאמר "ולו תהיה לאישה" (דברים כב,כט).
219
For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: "She shall become his wife. He may not send her away for his entire life."
ריט
לישב מוציא שם רע עם אשתו כל ימיו, שנאמר "ולו תהיה לאישה" (דברים כב,יט).
220
To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: "If a person will seduce...."
רכ
לדון במפתה בחמישים שקל עם שאר דינין, שנאמר "כי יפתה איש" (שמות כב,טו).
221
To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: "And if you see a beautiful woman among the captives...."
רכא
לעשות ליפת תואר ככתוב, שנאמר "וראית, בשביה, אשת, יפת תואר" (דברים כא,יא).
222
To divorce with a get, as [Deuteronomy 24:1] states: "And he shall write a bill of divorce for her and place it in her hand."
רכב
לגרש בשטר, שנאמר "וכתב לה ספר כריתות ונתן בידה" (דברים כד,א; דברים כד,ג).
223
To carry out the [procedure] prescribed for a sotah, as [Numbers 8:30] states: "And the priests will carry out all these laws for her."
רכג
לעשות לסוטה כתורה, שנאמר "ועשה לה הכוהן, את כל התורה הזאת" (במדבר ה,ל).
224
To whip the wicked, as [Deuteronomy 25:2] states: "The judge will cast him down and beat him."
רכד
להלקות הרשעים, שנאמר "והפילו השופט והכהו" (דברים כה,ב).
225
To exile a person who accidentally kills a person, as [Numbers 35:25] states: "And he shall dwell there until the High Priest dies...."
רכה
להגלות רוצח בשגגה, שנאמר "וישב בה, עד מות הכוהן" (במדבר לה,כה).
226
For a court to execute by decapitation, as [Exodus 21:20] states: "Revenge shall surely be taken."
רכו
להיות בית דין הורגין בסיף, שנאמר "נקום, יינקם" (שמות כא,כ).
227
For a court to execute by strangulation, as [Leviticus 20:10] states: "The adulterer and the adulteress shall die."
רכז
להיות בית דין הורגין בחנק, שנאמר "מות יומת הנואף, והנואפת" (ויקרא כ,י).
228
For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: "They shall burn him and them with fire."
רכח
להיות בית דין שורפין באש, שנאמר "באש ישרפו אותו, ואתהן" (ויקרא כ,יד).
229
For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: "And you shall stone them."
רכט
להיות בית דין סוקלין באבנים, שנאמר "וסקלתם אותם" (דברים כב,כד).
230
To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: "And you shall hang them on a gallows."
רל
לתלות מי שנתחייב תלייה, שנאמר "ותלית אותו, על עץ" (דברים כא,כב).
231
To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: "For you shall surely bury him on that day."
רלא
לקבור הנהרג ביומו, שנאמר "כי קבור תקברנו ביום ההוא" (דברים כא,כג).
232
To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: "When you purchase a Hebrew servant...."
רלב
לדון בעבד עברי כהלכותיו, שנאמר "כי תקנה עבד עברי" (שמות כא,ב).
233
To marry a Hebrew maidservant, as [Exodus 21:8] states: "Who has designated her for himself... and she will be redeemed."
רלג
לייעד אמה עברייה, שנאמר "אשר לו יעדה" (שמות כא,ח), "ואם לבנו, ייעדנה" (שמות כא,ט).
234
To redeem a Hebrew maidservant, as [Exodus, ibid.] states: "And she will be redeemed."
רלד
לפדות אמה עברייה, שנאמר "והפדה" (שמות כא,ח).
235
To have a Canaanite servant serve forever, as [Leviticus 25:46] states: "You shall have them serve you forever."a
רלה
לעבוד בעבד כנעני לעולם, שנאמר "לעולם, בהם תעבודו" (ויקרא כה,מו).
236
For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: "If men will quarrel and one man will strike [his colleague]...."
רלו
להיות החובל משלם ממון, שנאמר "וכי יריבון אנשים--והכה איש" (שמות כא,יח).
237
To judge regarding the damages caused by an ox, as [Exodus 21:33] states: "If an ox belonging to one person gores an ox belonging to a colleague...."
רלז
לדון בנזקי בהמה, שנאמר "וכי ייגוף שור איש את שור ריעהו" (שמות כא,לה).
238
To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit...."
רלח
לדון בנזקי הבור, שנאמר "כי יפתח איש בור" (שמות כא,לג).
239
To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: "Should a theft be perpetrated," as [Exodus 22:1] states: "If when breaking in," and, as [Exodus 21:16] states: "If one kidnaps a person and sells him,…. "2
רלט
לדון לגנב בתשלומין או במיתה, שנאמר "וכי יגנוב" (ראה שמות כא,לז), "אם במחתרת" (שמות כב,א), "וגונב איש ומכרו" (שמות כא,טז).
240
To judge regarding the damages caused by grazing, as [Exodus 22:4] states: "If a person will graze [his animals] in a field or vineyard...."
רמ
לדון בנזקי הבער, שנאמר "כי יבער איש, שדה או כרם" (שמות כב,ד).
241
To judge regarding the damages caused by fire, as [Exodus 22:5] states: "If fire will break out and catch in thorns...."
רמא
לדון בנזקי האש, שנאמר "כי תצא אש ומצאה קוצים" (שמות כב,ה).
242
To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: "If a person will give a colleague money or utensils [to watch]...."
רמב
לדון בדין שומר חינם, שנאמר "כי ייתן איש אל ריעהו כסף או כלים" (שמות כב,ו).
243
To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: "Should a person give a donkey or an ox...."
רמג
לדון בדין נושא שכר ושוכר, שנאמר "כי ייתן איש אל ריעהו חמור או שור" (שמות כב,ט).
244
To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: "If a person will borrow from a colleague...."
רמד
לדון בדין השואל, שנאמר "וכי ישאל איש מעם ריעהו" (שמות כב,יג).
245
To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: "If you sell merchandise to your colleague...."
רמה
לדון בדין מקח וממכר, שנאמר "וכי תמכרו ממכר לעמיתך" (ויקרא כה,יד).
246
To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: "For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep...."
רמו
לדון בדין טוען וכופר, שנאמר "על כל דבר פשע" (שמות כב,ח).
247
To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: "And you shall cut off her hand...."
רמז
להציל הנרדף ואפילו בנפש הרודף, שנאמר "וקצותה, את כפה" (דברים כה,יב).
248
To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: "If a person dies without having a son...."
רמח
לדון בדיני נחלות, שנאמר "איש כי ימות, ובן אין לו" (במדבר כז,ח).
FOOTNOTES
1.
The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)
2.
. The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)
• Monday, 22 Tishrei, 5777 · 24 October 2016
• "Today's Day"
• Friday, Tishrei 23, Simchat Torah, 5704
We do not read the Torah at night. Blessing by the kohanim at Shacharit. We do not have the custom to spread a tallit over the heads of the chatan Torah and chatan Bereishit. The one called to the Torah also1 says chazak chazak venitchazeik.
Torah lessons: Chumash: B'racha, Shishi and Shevi'i with Rashi.
Tehillim: 108-112.
Tanya: XXIV. My beloved, (p. 531) ...apparent to all. (p. 533).
On Simchat Torah 5540 (1779) the Alter Rebbe said:
It is a tree of life for those who hold fast to it - this refers to people of intellect who study Torah. ...and those who support it are fortunate2 - these are the people of avoda (davening) who occupy themselves with Torah.
They are fortunate (me'ushar) as the Zohar (III 53b) interprets: Do not read the word as me'ushar but (through a transposition of letters) as meirosho, "from his head." Through their avoda they call forth (the spiritual level of) "His head," the inwardness of the En Sof.
This is similar to the unique quality of the foot which provides the support of the head.
FOOTNOTES
1.I.e. in addition to all the congregants.
2.Mishlei 3:18.
• Daily Thought:• "Today's Day"
• Friday, Tishrei 23, Simchat Torah, 5704
We do not read the Torah at night. Blessing by the kohanim at Shacharit. We do not have the custom to spread a tallit over the heads of the chatan Torah and chatan Bereishit. The one called to the Torah also1 says chazak chazak venitchazeik.
Torah lessons: Chumash: B'racha, Shishi and Shevi'i with Rashi.
Tehillim: 108-112.
Tanya: XXIV. My beloved, (p. 531) ...apparent to all. (p. 533).
On Simchat Torah 5540 (1779) the Alter Rebbe said:
It is a tree of life for those who hold fast to it - this refers to people of intellect who study Torah. ...and those who support it are fortunate2 - these are the people of avoda (davening) who occupy themselves with Torah.
They are fortunate (me'ushar) as the Zohar (III 53b) interprets: Do not read the word as me'ushar but (through a transposition of letters) as meirosho, "from his head." Through their avoda they call forth (the spiritual level of) "His head," the inwardness of the En Sof.
This is similar to the unique quality of the foot which provides the support of the head.
FOOTNOTES
1.I.e. in addition to all the congregants.
2.Mishlei 3:18.
Two Scripts
“I am so small, and I make such stupid messes that even if the Creator of this magnificent universe had some plan for me, by now He must have given up. So I do too.”
Or:
“I am so small, and I make such stupid messes, yet nevertheless the Creator of this magnificent universe will not let go of His belief in me.”
“And so neither will I.”[Torat Menachem 5742, vol. 3, pg. 1522. Ibid 5747 vol. 4 pg. 261.]
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