Torah Reading
Sukkot 1 [and 2]: Leviticus 22:26 Adonai said to Moshe, 27 “When a bull, sheep or goat is born, it is to stay with its mother for seven days; but from the eighth day on, it may be accepted for an offering made by fire to Adonai. 28 However, no animal is to be slaughtered together with its young on the same day, neither cow nor ewe.
29 “When you offer a sacrifice of thanksgiving to Adonai, you must do it in a way such that you will be accepted. 30 It must be eaten on the same day it is offered; leave none of it till morning; I am Adonai.
31 “You are to keep my mitzvot and obey them; I am Adonai. 32 You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra’el; I am Adonai, who makes you holy, 33 who brought you out of the land of Egypt to be your God; I am Adonai.”
23:1 (iv) Adonai said to Moshe, 2 “Tell the people of Isra’el: ‘The designated times of Adonai which you are to proclaim as holy convocations are my designated times.
3 “‘Work is to be done on six days; but the seventh day is a Shabbat of complete rest, a holy convocation; you are not to do any kind of work; it is a Shabbat for Adonai, even in your homes.
4 “‘These are the designated times of Adonai, the holy convocations you are to proclaim at their designated times.
5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Adonai. 6 On the fifteenth day of the same month is the festival of matzah; for seven days you are to eat matzah. 7 On the first day you are to have a holy convocation; don’t do any kind of ordinary work. 8 Bring an offering made by fire to Adonai for seven days. On the seventh day is a holy convocation; do not do any kind of ordinary work.’”
9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘After you enter the land I am giving you and harvest its ripe crops, you are to bring a sheaf of the firstfruits of your harvest to the cohen. 11 He is to wave the sheaf before Adonai, so that you will be accepted; the cohen is to wave it on the day after the Shabbat. 12 On the day that you wave the sheaf, you are to offer a male lamb without defect, in its first year, as a burnt offering for Adonai. 13 Its grain offering is to be one gallon of fine flour mixed with olive oil, an offering made by fire to Adonai as a fragrant aroma; its drink offering is to be of wine, one quart. 14 You are not to eat bread, dried grain or fresh grain until the day you bring the offering for your God; this is a permanent regulation through all your generations, no matter where you live.
15 “‘From the day after the day of rest — that is, from the day you bring the sheaf for waving — you are to count seven full weeks, 16 until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to Adonai. 17 You must bring bread from your homes for waving — two loaves made with one gallon of fine flour, baked with leaven — as firstfruits for Adonai. 18 Along with the bread, present seven lambs without defect one year old, one young bull and two rams; these will be a burnt offering for Adonai, with their grain and drink offerings, an offering made by fire as a fragrant aroma for Adonai. 19 Offer one male goat as a sin offering and two male lambs one year old as a sacrifice of peace offerings. 20 The cohen will wave them with the bread of the firstfruits as a wave offering before Adonai, with the two lambs; these will be holy for Adonai for the cohen. 21 On the same day, you are to call a holy convocation; do not do any kind of ordinary work; this is a permanent regulation through all your generations, no matter where you live.
22 “‘When you harvest the ripe crops produced in your land, don’t harvest all the way to the corners of your field, and don’t gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.’”
(v) 23 Adonai said to Moshe, 24 “Tell the people of Isra’el, ‘In the seventh month, the first of the month is to be for you a day of complete rest for remembering, a holy convocation announced with blasts on the shofar. 25 Do not do any kind of ordinary work, and bring an offering made by fire to Adonai.’”
26 Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your God. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live. 32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”
(vi) 33 Adonai said to Moshe, 34 “Tell the people of Isra’el, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. 35 On the first day there is to be a holy convocation; do not do any kind of ordinary work. 36 For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai ; it is a day of public assembly; do not do any kind of ordinary work.
37 “‘These are the designated times of Adonai that you are to proclaim as holy convocations and bring an offering made by fire to Adonai — a burnt offering, a grain offering, a sacrifice and drink offerings, each on its own day — 38 besides the Shabbats of Adonai, your gifts, all your vows and all your voluntary offerings that you give to Adonai.
39 “‘But on the fifteenth day of the seventh month, when you have gathered the produce of the land, you are to observe the festival of Adonai seven days; the first day is to be a complete rest and the eighth day is to be a complete rest. 40 On the first day you are to take choice fruit, palm fronds, thick branches and river-willows, and celebrate in the presence of Adonai your God for seven days. 41 You are to observe it as a feast to Adonai seven days in the year; it is a permanent regulation, generation after generation; keep it in the seventh month. 42 You are to live in sukkot for seven days; every citizen of Isra’el is to live in a sukkah, 43 so that generation after generation of you will know that I made the people of Isra’el live in sukkot when I brought them out of the land of Egypt; I am Adonai your God.’”
44 Thus Moshe announced to the people of Isra’el the designated times of Adonai.
Sukkot 1 [and 2]: Numbers 29:(vii) 12 “‘On the fifteenth day of the seventh month you are to have a holy convocation. You are not to do any kind of ordinary work, and you are to observe a feast to Adonai seven days. 13 You are to present a burnt offering, an offering made by fire, bringing a fragrant aroma to Adonai. It is to consist of thirteen young bulls, two rams, fourteen male lambs in their first year (they are to be without defect), 14 with their grain offering — fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, 15 and two quarts for each of the fourteen lambs; 16 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Sukkot Day 2: I Kings 8:2 All the men of Isra’el assembled before King Shlomo at the festival in the month of Etanim, the seventh month. 3 All the leaders of Isra’el came. The cohanim took the ark 4 and brought up the ark of Adonai, the tent of meeting and all the holy utensils that were in the tent; these are what the cohanim and L’vi’im brought up. 5 King Shlomo and the whole community of Isra’el assembled in his presence were with him in front of the ark, sacrificing sheep and oxen in numbers beyond counting or recording.
6 The cohanim brought the ark for the covenant of Adonai in to its place inside the sanctuary of the house, to the Especially Holy Place, under the wings of the k’ruvim. 7 For the k’ruvim spread out their wings over the place for the ark, covering the ark and its poles from above. 8 The poles were so long that their ends could be seen from the Holy Place in front of the sanctuary, but they could not be seen from outside; they are there to this day. 9 There was nothing in the ark except the two tablets of stone which Moshe put there at Horev, when Adonai made the covenant with the people of Isra’el at the time of their leaving the land of Egypt.
10 When the cohanim came out of the Holy Place, the cloud filled the house of Adonai, 11 so that, because of the cloud, the cohanim could not stand up to perform their service; for the glory of Adonai filled the house of Adonai.
12 Shlomo said, “Adonai said he would live in thick darkness. 13 But I have built you a magnificent house, a place where you can live forever.”
14 Then the king turned around and blessed the whole community of Isra’el. The whole community of Isra’el stood 15 as he said: “Blessed be Adonai, the God of Isra’el, who spoke to my father David with his mouth and fulfilled his promise with his hand. He said, 16 ‘Since the day I brought my people Isra’el out of Egypt, I chose no city from any of the tribes of Isra’el in which to build a house, so that my name might be there; but I did choose David to be over my people Isra’el.’ 17 Now it was in the heart of David my father to build a house for the name of Adonai the God of Isra’el; 18 but Adonai said to David my father, ‘Although it was in your heart to build a house for my name, and you did well that it was in your heart, 19 nevertheless you will not build the house. Rather, you will father a son, and it will be he who will build the house for my name.’ 20 Now Adonai has fulfilled this spoken word of his; for I have succeeded my father and sit on the throne of Isra’el, as Adonai promised; and I have built the house for the name of Adonai the God of Isra’el. 21 And there I have made a place for the ark containing the covenant of Adonai, which he made with our ancestors when he brought them out of the land of Egypt.”
Today's Laws & Customs:
• Eat in Sukkah (7 days)
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 asukkah -- 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. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Lawor consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• The "Four Kinds" (6 days)
"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
• "Water Drawing" Celebrations (7 nights)
When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only onChol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
Daily Study:
Chitas and Rambam for today:
Chumash: Vezot Hab'rachah, 3rd Portion Deuteronomy 33:13-33:17 with Rashi
• Deuteronomy Chapter 33
13And of Joseph he said: "His land shall be blessed by the Lord, with the sweetness of the heavens with dew, and with the deep that lies below, יגוּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֨יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת:
His land shall be blessed by the Lord: For throughout the inheritance of all the tribes, there was no land more full of goodness than Joseph’s land. — [Sifrei 33:13] מברכת ה' ארצו: שלא היתה בנחלת השבטים ארץ מלאה כל טוב כארצו של יוסף:
and with the sweetness: Heb. מִמֶּגֶד [This word denotes] delicacies and sweetness. ממגד: לשון עדנים ומתק:
the deep: The [waters which lie in] the depth [of the earth] ascend, and moisten the land from below. You find that in the case of each tribe, Moses’ blessing resembles Jacob’s blessing [to the same tribe. For instance, Jacob blessed Joseph also with the וּמִתְּהוֹם רֹבֶצֶת תָּחַת] (Gen. 49:25). ומתהום: שהתהום עולה ומלחלח אותה מלמטה אתה מוצא בכל השבטים ברכתו של משה מעין ברכתו של יעקב:
14and with the sweetness of the produce of the sun, and with the sweetness of the moon's yield, ידוּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים:
and with the sweetness of the produce of the sun: for Joseph’s land was exposed to the sun, which sweetened its fruit. — [Sifrei 33:14] וממגד תבואת שמש: שהיתה ארצו פתוחה לחמה וממתקת הפירות:
the moon’s yield: Heb. יְרָחִים גֶּרֶשׁ. Some fruits are ripened by the moon (יָרֵחַ). - [Sifrei 33:14] These are cucumbers and gourds. Another explanation: [This refers to fruits] which the earth expels (מְגָרֶשֶׁת) and brings out [from itself] month (יֶרַח) by month. — [Targum Onkelos] גרש ירחים: יש פירות שהלבנה מבשלתן ואלו הן קשואין ודלועין. דבר אחר גרש ירחים. שהארץ מגרשת ומוציאה מחדש לחדש:
15and with the crops of early mountains, and with the sweetness of perennial hills, טווּמֵרֹ֖אשׁ הַֽרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם:
and with the crops of early mountains: And blessed with the fruits that are first (רֹאשׁ) to ripen, for its mountains advance (קֶדֶם) the ripening of their fruits [thus,“the early mountains”]. Another explanation: [This verse] teaches [us] that their creation [that of the mountains in the territory of Joseph] preceded (קֶדֶם) that of all other mountains. — [Sifrei 33:15] ומראש הררי קדם: ומבורכת מראשית בשול הפירות שהרריה מקדימין לבכר בשול פירותיהם. דבר אחר מגיד שקדמה בריאתן לשאר הרים:
the sweetness of perennial hills: גִּבְעוֹת עוֹלָם. Hills which produce fruit continuously (עוֹלָם) and do not cease [to produce fruit even] because of lack of rain. גבעות עולם: גבעות העושות פירות לעולם ואינן פוסקות מעוצר הגשמים:
16and with the sweetness of the land and its fullness, and through the contentment of the One Who dwells in the thornbush. May it come upon Joseph's head and upon the crown of the one separated from his brothers. טזוּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹֽׁכְנִ֖י סְנֶ֑ה תָּב֨וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו:
and through the contentment of the One Who dwells in the thornbush: Heb. שֹׁכְנִי סְנֶה, equivalent to שׁוֹכֵן סְנֶה, the One Who dwells in the bush. [Thus, the verse means:]"And may his land be blessed through the favorable acceptance and contentment of the Holy One, blessed is He, Who first revealed Himself to me in a thornbush (סְנֶה). ורצון שכני סנה: כמו שוכן סנה ותהא ארצו מבורכת מרצונו ונחת רוחו של הקב"ה הנגלה עלי תחלה בסנה:
through the contentment: Heb. וּרְצוֹן. Contentment and appeasement. Similarly, every instance of [the word] רָצוֹן in Scripture. רצון: נחת רוח ופיוס וכן כל רצון שבמקרא:
may it come: i.e., this blessing will come upon Joseph’s head. תבואתה: ברכה זו לראש יוסף:
the one separated from his brothers: [Joseph] who was separated from his brothers through his being sold. נזיר אחיו: שהופרש מאחיו במכירתו:
17To his firstborn ox is [given] glory. His horns are the horns of a re'em. With them, he will gore peoples together [throughout all] the ends of the earth these are the myriads of Ephraim, and these are the thousands of Manasseh." יזבְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה:
to his firstborn ox: Heb. בְּכוֹר שׁוֹרוֹ [In addition to the simple meaning of“firstborn,”] there are some instances in which the word בְּכוֹר has the meaning of “greatness” and “majesty,” as it is said,“I will also make him a great man (בְּכוֹר) [the highest of the kings on earth]” (Ps. 89:28); and similarly,“Israel is My son, my firstborn (בְּכוֹרִי)” [denoting high status] (Exod. 4:22). [Thus:] בְּכוֹר here: The king who will descend from Joseph, namely, Joshua. בכור שורו: יש בכור שהוא לשון גדולה ומלכות, שנאמר (תהלים פט, כח) אף אני בכור אתנהו, וכן (שמות ד, כה) בני בכורי ישראל. בכור: מלך היוצא ממנו והוא יהושע:
his ox: whose strength is as mighty as that of an ox, to conquer many kings. שורו: שכחו קשה כשור לכבוש כמה מלכים:
is [given] glory: [Literally, “glory is his,”] was given to him [when Moses transferred some of his attribute of majesty to Joshua when he became leader], as it is said, [God said to Moses:] “And you shall give some of your majesty to him” [Joshua] (Num. 27:20). הדר לו: נתון לו שנאמר (במדבר כז, כ) ונתתה מהודך עליו:
and his horns are the horns of a re’em: The ox is powerful, but its horns are not beautiful; [on the other hand,] a re’em has beautiful horns, but it is not powerful. [Moses thus] blessed Joshua with the power of an ox and the beauty of a re’em 's horns. — [Sifrei 33:17] וקרני ראם קרניו: שור כחו קשה ואין קרניו נאות, אבל ראם קרניו נאות, ואין כחו קשה, נתן ליהושע כחו של שור ויופי קרני ראם:
the ends of the earth: [This refers to] the thirty-one kings [whom Joshua conquered in the Land of Israel]. Is it possible that these kings were all from the Land of Israel? [The answer is, that] there was not one king or ruler who did not acquire for himself a palace and a holding in the Land of Israel [even though he belonged to another country]. [And why so?] Because the Land of Israel was considered distinguished to all of them, as it is said [of the Land of Israel], “The finest inheritance of the hosts of nations” (Jer. 3:19). - [Sifrei 33:17] [For this reason, the thirty-one kings are referred to as “the ends of the earth.” אפסי ארץ: שלושים ואחד מלכים אפשר שכולם מארץ ישראל היו אלא אין לך כל מלך ושלטון שלא קנה לו פלטרין ואחוזה בארץ ישראל, שחשובה לכולם היא, שנאמר (ירמיה ג, יט) נחלת צבי צבאות גוים:
these are the myriads of Ephraim: The ones who are to be gored are the myriads who were killed by Joshua who was descended from Ephraim [Joseph’s son]. והם רבבות אפרים: אותם המנוגחים הם הרבבות שהרג יהושע, שבא מאפרים:
and these are the thousands of Manasseh: They are the thousands killed in Midian by Gideon, [who was descended from Manasseh, Joseph’s other son], as it is said, “Now Zebah and Zalmunna were in Karkor…” (Jud. 8:10) [and the verse continues to enumerate many thousands of hosts which were there]. והם אלפי מנשה: הם האלפים שהרג גדעון במדין, שנאמר (שופטים ח, י) וזבח וצלמונע בקרקר וגו':
Daily Tehillim: Psalms Chapters 79 - 82• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Iggeret HaKodesh, end of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 16 Tishrei, 5777 · 18 October 2016
• Iggeret HaKodesh, end of Epistle 22
• Part (b)
Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 33
13And of Joseph he said: "His land shall be blessed by the Lord, with the sweetness of the heavens with dew, and with the deep that lies below, יגוּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֨יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת:
His land shall be blessed by the Lord: For throughout the inheritance of all the tribes, there was no land more full of goodness than Joseph’s land. — [Sifrei 33:13] מברכת ה' ארצו: שלא היתה בנחלת השבטים ארץ מלאה כל טוב כארצו של יוסף:
and with the sweetness: Heb. מִמֶּגֶד [This word denotes] delicacies and sweetness. ממגד: לשון עדנים ומתק:
the deep: The [waters which lie in] the depth [of the earth] ascend, and moisten the land from below. You find that in the case of each tribe, Moses’ blessing resembles Jacob’s blessing [to the same tribe. For instance, Jacob blessed Joseph also with the וּמִתְּהוֹם רֹבֶצֶת תָּחַת] (Gen. 49:25). ומתהום: שהתהום עולה ומלחלח אותה מלמטה אתה מוצא בכל השבטים ברכתו של משה מעין ברכתו של יעקב:
14and with the sweetness of the produce of the sun, and with the sweetness of the moon's yield, ידוּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים:
and with the sweetness of the produce of the sun: for Joseph’s land was exposed to the sun, which sweetened its fruit. — [Sifrei 33:14] וממגד תבואת שמש: שהיתה ארצו פתוחה לחמה וממתקת הפירות:
the moon’s yield: Heb. יְרָחִים גֶּרֶשׁ. Some fruits are ripened by the moon (יָרֵחַ). - [Sifrei 33:14] These are cucumbers and gourds. Another explanation: [This refers to fruits] which the earth expels (מְגָרֶשֶׁת) and brings out [from itself] month (יֶרַח) by month. — [Targum Onkelos] גרש ירחים: יש פירות שהלבנה מבשלתן ואלו הן קשואין ודלועין. דבר אחר גרש ירחים. שהארץ מגרשת ומוציאה מחדש לחדש:
15and with the crops of early mountains, and with the sweetness of perennial hills, טווּמֵרֹ֖אשׁ הַֽרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם:
and with the crops of early mountains: And blessed with the fruits that are first (רֹאשׁ) to ripen, for its mountains advance (קֶדֶם) the ripening of their fruits [thus,“the early mountains”]. Another explanation: [This verse] teaches [us] that their creation [that of the mountains in the territory of Joseph] preceded (קֶדֶם) that of all other mountains. — [Sifrei 33:15] ומראש הררי קדם: ומבורכת מראשית בשול הפירות שהרריה מקדימין לבכר בשול פירותיהם. דבר אחר מגיד שקדמה בריאתן לשאר הרים:
the sweetness of perennial hills: גִּבְעוֹת עוֹלָם. Hills which produce fruit continuously (עוֹלָם) and do not cease [to produce fruit even] because of lack of rain. גבעות עולם: גבעות העושות פירות לעולם ואינן פוסקות מעוצר הגשמים:
16and with the sweetness of the land and its fullness, and through the contentment of the One Who dwells in the thornbush. May it come upon Joseph's head and upon the crown of the one separated from his brothers. טזוּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹֽׁכְנִ֖י סְנֶ֑ה תָּב֨וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו:
and through the contentment of the One Who dwells in the thornbush: Heb. שֹׁכְנִי סְנֶה, equivalent to שׁוֹכֵן סְנֶה, the One Who dwells in the bush. [Thus, the verse means:]"And may his land be blessed through the favorable acceptance and contentment of the Holy One, blessed is He, Who first revealed Himself to me in a thornbush (סְנֶה). ורצון שכני סנה: כמו שוכן סנה ותהא ארצו מבורכת מרצונו ונחת רוחו של הקב"ה הנגלה עלי תחלה בסנה:
through the contentment: Heb. וּרְצוֹן. Contentment and appeasement. Similarly, every instance of [the word] רָצוֹן in Scripture. רצון: נחת רוח ופיוס וכן כל רצון שבמקרא:
may it come: i.e., this blessing will come upon Joseph’s head. תבואתה: ברכה זו לראש יוסף:
the one separated from his brothers: [Joseph] who was separated from his brothers through his being sold. נזיר אחיו: שהופרש מאחיו במכירתו:
17To his firstborn ox is [given] glory. His horns are the horns of a re'em. With them, he will gore peoples together [throughout all] the ends of the earth these are the myriads of Ephraim, and these are the thousands of Manasseh." יזבְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה:
to his firstborn ox: Heb. בְּכוֹר שׁוֹרוֹ [In addition to the simple meaning of“firstborn,”] there are some instances in which the word בְּכוֹר has the meaning of “greatness” and “majesty,” as it is said,“I will also make him a great man (בְּכוֹר) [the highest of the kings on earth]” (Ps. 89:28); and similarly,“Israel is My son, my firstborn (בְּכוֹרִי)” [denoting high status] (Exod. 4:22). [Thus:] בְּכוֹר here: The king who will descend from Joseph, namely, Joshua. בכור שורו: יש בכור שהוא לשון גדולה ומלכות, שנאמר (תהלים פט, כח) אף אני בכור אתנהו, וכן (שמות ד, כה) בני בכורי ישראל. בכור: מלך היוצא ממנו והוא יהושע:
his ox: whose strength is as mighty as that of an ox, to conquer many kings. שורו: שכחו קשה כשור לכבוש כמה מלכים:
is [given] glory: [Literally, “glory is his,”] was given to him [when Moses transferred some of his attribute of majesty to Joshua when he became leader], as it is said, [God said to Moses:] “And you shall give some of your majesty to him” [Joshua] (Num. 27:20). הדר לו: נתון לו שנאמר (במדבר כז, כ) ונתתה מהודך עליו:
and his horns are the horns of a re’em: The ox is powerful, but its horns are not beautiful; [on the other hand,] a re’em has beautiful horns, but it is not powerful. [Moses thus] blessed Joshua with the power of an ox and the beauty of a re’em 's horns. — [Sifrei 33:17] וקרני ראם קרניו: שור כחו קשה ואין קרניו נאות, אבל ראם קרניו נאות, ואין כחו קשה, נתן ליהושע כחו של שור ויופי קרני ראם:
the ends of the earth: [This refers to] the thirty-one kings [whom Joshua conquered in the Land of Israel]. Is it possible that these kings were all from the Land of Israel? [The answer is, that] there was not one king or ruler who did not acquire for himself a palace and a holding in the Land of Israel [even though he belonged to another country]. [And why so?] Because the Land of Israel was considered distinguished to all of them, as it is said [of the Land of Israel], “The finest inheritance of the hosts of nations” (Jer. 3:19). - [Sifrei 33:17] [For this reason, the thirty-one kings are referred to as “the ends of the earth.” אפסי ארץ: שלושים ואחד מלכים אפשר שכולם מארץ ישראל היו אלא אין לך כל מלך ושלטון שלא קנה לו פלטרין ואחוזה בארץ ישראל, שחשובה לכולם היא, שנאמר (ירמיה ג, יט) נחלת צבי צבאות גוים:
these are the myriads of Ephraim: The ones who are to be gored are the myriads who were killed by Joshua who was descended from Ephraim [Joseph’s son]. והם רבבות אפרים: אותם המנוגחים הם הרבבות שהרג יהושע, שבא מאפרים:
and these are the thousands of Manasseh: They are the thousands killed in Midian by Gideon, [who was descended from Manasseh, Joseph’s other son], as it is said, “Now Zebah and Zalmunna were in Karkor…” (Jud. 8:10) [and the verse continues to enumerate many thousands of hosts which were there]. והם אלפי מנשה: הם האלפים שהרג גדעון במדין, שנאמר (שופטים ח, י) וזבח וצלמונע בקרקר וגו':
Daily Tehillim: Psalms Chapters 79 - 82• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Iggeret HaKodesh, end of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 16 Tishrei, 5777 · 18 October 2016
• Iggeret HaKodesh, end of Epistle 22
• Part (b)
The following letter was placed here by the compilers of Iggeret HaKodesh — “after the first editions (see list) had been published,” as the Rebbe points out — as an addendum to Epistle XXII, Part (a). The connection, however, is not immedi-ately apparent. Perhaps it lies in the opening passage of Part (a), the passage which does not appear in this collection,1 in which the Alter Rebbe laments that questions on material affairs occupy too much of his time — for this theme also figures in the letter before us.
אהוביי אחיי ורעיי
My beloved, my brethren and friends:
In these terms the Alter Rebbe addresses his chassidim.
מגודל טרדתי אשר הקיפו עלי יחד, וסבוני כמים כל היום וכל הלילה, תמיד לא יחשו
Due to the immensity of my preoccupations2 which3 “all together surround me” and “encircle me like water” — “all day and all night, never holding their peace,”4
לא אוכל מלט משא לאמר עם הספר כל אשר בלבבי
I am unable to unload the burden5 of writing down all that is in my heart.
אך בקצרה באתי כמזכיר ומחזיר על הראשונות בכלל
Briefly, however, I come as one who reminds and6 “repeats earlier subjects” in general,
ובפרט אל המתנדבים בעם
in particular to7 “those of the people who offer themselves willingly [in prayer],” beyond the customary measure, —
לעמוד על העבודה, זו תפלה
that they should stand [steadfast] in [their divine] service, i.e., prayer, which the Sages call8 “service of the heart,” a form of divine service which works in the heart and on the heart,
בקול רם
[and pray] with a loud voice,9
להתחזק מאד בכל עוז ותעצומות, נגד כל מונע מבית ומחוץ
strengthening themselves vigorously, with all their might and power, against any internal or external obstacle,
ביד חזקה, כמשמעו
with a “strong hand,” plainly and simply.
שהוא רצון יריאיו, אשר למעלה מן החכמה והתבונה אשר נתן ה׳ בהמה לדעת לעשות את כל אשר צוה ה׳ בהשכל ודעת
This [service] relates to10 “the will of those who fear Him”; this transcends the wisdom and understanding with which G‑d imbued them so that they will know and do all that He commanded, with intelligence and discernment.
Wisdom and understanding are gifts from G‑d; as we say in the daily prayers,11 “It is You Who graciously bestows discern-ment upon man....” As to the superior faculty ofwill, however, it is left to the initiative of every G‑d-fearing Jew to arouse this within himself by accepting the yoke of heaven.
רק רצון פשוט, ורוח נדיבה
[There should be] but a simple will, uncompounded by the particular form or limitations that characterize an intellectually-generated will, and a spirit of voluntary self-dedication,
בכל איש אשר ידבנו לבו לעבוד עבודה תמה, לעשות נחת רוח ליוצרו
in every man whose heart prompts him to serve12 “a whole service,” [intending only] to cause gratification to his Maker.
ועל זה נאמר: כי עם קשה עורף הוא, וסלחת
Of this [superrational degree of will] it is written,13 “For this is a stiff-necked people, and You should pardon” — i.e., because they are a “stiff-necked people.”14 This obstinate and superrational will of theirs warrants their being pardoned, —
כי הסליחה היא גם כן למעלה מן החכמה
for pardon, too, transcends wisdom.
Just as a mortal’s will flies free, untrammeled by his intellect, so too, Above: the divine source of pardon transcends Supernal Wisdom.
כי שאלו לחכמה כו׳
Thus [it is written],15 “they asked Wisdom [what should be the lot of the soul that sins].” The attribute of Wisdom ruled that a sinning soul must be judged and punished; it did not allow for repentance and pardon.
ומשה רבינו, עליו השלום, ביקש מדה כנגד מדה ודי למבין
So too Moses our Master, peace to him, invoked16 “measure for measure”; and suffice this for the discerning.
Moses pleaded that G‑d grant forgiveness to the same extent that an individual repents with a simple will that transcends his understanding; he desired that man’s repentance elicit and call down to this world the divine source of pardon which likewise transcends Supernal Wisdom.
* * *
ועוד זאת אדרוש ממעלתכם
Furthermore, I earnestly ask of my esteemed listeners
On the above matters between man and G‑d, the Alter Rebbe referred to himself as merely “repeating reminders.” Here, however, as he begins to speak of the relationship between man and man, he uses stronger terms.
שלא להשליך דברי אחריכם, אשר ערכתי שיח להיות כל איש ישר והולך בתומו, כאשר עשה האלקים את האדם ישר
not to cast aside my words, in which I have asked that every man be upright and walk with integrity, just as17 “G‑d made man upright”;
ולא לבקש חשבונות רבים מעלילות מצעדי גבר, ומחשבות אדם ותחבולותיו
nor to seek18 “numerous calculations” regarding19 “the pretexts of man’s steps and a person’s thoughts and devices.”
It is not man’s task to weigh the motives of his fellow.
כי זו מלאכת שמים היא, ולא מלאכת בשר ודם
For that is the work of heaven and not an occupation for flesh and blood.
ולהאמין באמונה שלימה במצות חז״ל: והוי שפל רוח בפני כל אדם, בכלל
Rather, every one should believe with absolute faith in the precept of our Sages,20 of blessed memory: “And be humble of spirit before every man,” without exception.21
כי יציבא מלתא ותקין פתגמא, שכל אחד מתוקן מחבירו
For it is a true statement and a correct proverb that every man becomes better through his fellow.
Since every individual possesses specific qualities that others lack, the realization by disparate people that in essence they comprise one whole, enables them all to be complemented and perfected by each other.
* * *
The above form of address, “Furthermore, I earnestly ask of my exalted listeners...,” is expounded by the Previous Rebbe, the saintly Rabbi Yosef Yitzchak, on the non-literal level of derush. Noting that אדרוש ממעלתכם can also be understood as speaking of “calling forth exalted qualities,” the Previous Rebbe once remarked:22 “This form of address does not mean that the Alter Rebbe was confining his appeal to an exclusive group of exalted individuals; after all, he was addressing this letter to his chassidim at large. Rather, in using this phrase he was implying an underlying plea: Call forth your exalted qualities!”
With regard to the following pair of phrases, “not to cast aside my words, in which I have asked...,” the Previous Rebbe explains that the former phrase refers to the indirect and transcendent (makkif) mode in which the Alter Rebbe influenced his chassidim, while the second phrase refers to his simultaneously direct and internalized (pnimi) mode of influence.
Finally, the Previous Rebbe points out that the Alter Rebbe’s following affirmation that “every man [literally:] is better than his fellow,” really means that one’s fellows enable one to become a better person; i.e., as translated above, “every man becomes better through his fellow.”
* * *
וכתיב: כל איש ישראל כאיש אחד חברים
Thus too it is written,23 “All the men of Israel associated together like one man.”
כמו שאיש אחד מחובר מאברים רבים, ובהפרדם נוגע בלב, כי ממנו תוצאות חיים
Just as one man is composed of many limbs and when they become separated this affects the heart, for from it there issues life,
אם כן אנחנו היות כולנו כאיש אחד ממש, תיכון העבודה בלב
therefore, by our truly being all like one man, the service [of G‑d] in the heart i.e., prayer will be firmly established.
To consider both this divisiveness and this harmony on the cosmic level, in terms of the relation of souls to the Divine Presence: The above sentence means24 that divisiveness among Jews affects, as it were, the Divine Presence, the “heart” of the Jewish people; conversely, since the task of prayer is to connect a soul with its source in the Divine Presence, cultivating one’s sense of unity with one’s fellows — which in turn connects all souls with the Shechinah — enhances the divine service of prayer.
ומכלל הן כו׳
And from the affirmative [you may infer the negative].25
(In keeping with Rabbinic usage, the bracketed clause is euphemistically omitted in the Hebrew original, and merely hinted at by “etc.”) I.e., when unity is lacking, the service of prayer is likewise imperfect.
ועל כן נאמר: לעבדו שכם אחד דוקא
That is why it is said,26 “To serve Him with one purpose” (literally, “with one part” or “with one shoulder”): only when all Jews fully unite in this way can it be said that they “serve Him.”
ועל כן, אהוביי ידידיי, נא ונא לטרוח בכל לב ונפש לתקוע אהבת רעהו בלבו
The Alter Rebbe resumes his plea to his chassidim: Therefore, my beloved and dear ones, I beg again and again that each of you exert himself with all his heart and soul to firmly implant in his heart a love for his fellow Jew,
ואיש את רעת רעהו אל תחשבו בלבבכם, כתיב
and, in the words of Scripture,27 “let none of you consider in your heart what is evil for his fellow.”
ולא תעלה על לב לעולם
Moreover, [such a consideration] should never arise in one’s heart [in the first place];
ואם תעלה
and if it does arise, for even a person who has attained the rank of a Beinonicannot prevent a thought from presenting itself to his mind,
יהדפנה מלבו כהנדוף עשן, וכמו מחשבת עבודה זרה ממש
one should push it away from his heart28 “as smoke is driven away,” as if it were an actual idolatrous thought.29
כי גדולה לשון הרע כנגד עבודה זרה וגילוי עריות ושפיכות דמים
For to speak evil [of another] is as grave as idolatry and incest and bloodshed.30
ואם בדבור כך כו׳
And if this be so with speech, [then surely thinking evil about another is even worse31];
וכבר נודע לכל חכם לב יתרון הכשר המחשבה על הדבור
for all the wise of heart are aware of the greater impact [on the soul] of thought over speech,
הן לטוב והן למוטב
whether for the good or for the better.
This really means, “whether for good or for bad.” Here, too, however, the Alter Rebbe uses a traditional euphemism (“for the better”), which could be understood to mean, “for that which needs to become better.32
Thought is a soul-garment that is more intimately involved with the soul than speech. For this reason, (a) good thoughts leave a deeper impression on oneself than good speech, and conversely evil thoughts leave a deeper impression than evil speech; (b) thought is a constant, just as the soul itself is a constant, whereas with regard to speech,33 “There is a time to keep silence, and a time to speak.”
וה׳ הטוב, המברך את עמו בשלום, ישים עליכם שלום וחיים עד עולם
May the good L‑rd, Who blesses His people with peace, bestow peace and life upon you forever more,
כנפש אוהב נפשם מלב ונפש
as is the wish of him who loves you deeply from heart and soul.
FOOTNOTES
2.
Note of the Rebbe: “The early editions should be scanned, because from the continuation of this sentence one would expect the plural form (טרדותי).”
3.
Note of the Rebbe: “[The two quoted phrases are] a paraphrase of Tehillim88:18 — in inverse order, as with several of the expressions that follow.”
5.
Hebrew text corrected according toLuach HaTikkun. The metaphor is borrowed from Yeshayahu 46:2; seeRashi there.
9.
The Shemoneh Esreh, of course, is always recited in a whisper, except on the Days of Awe; see Alter Rebbe’sShulchan Aruch 101:2-3.
19.
From the Mussaf prayer of Rosh HaShanah; Machzor for Rosh HaShanah (Kehot, N.Y., 1983; bi-lingual edition), p. 135.
21.
In Tanya ch. 30, this same teaching of the Sages (a) is not introduced by an injunction that one “believe [in it] with absolute faith”; (b) it is followed by a consideration of the conduct of others.
Concerning these differences the Rebbe notes: “Ch. 30 speaks of man’s service with regard to himself — his battle with the evil inclination and his efforts to refrain from evil and to do good, and so on. This demands the kind of meditation outlined there, that will lead to proper thought, speech and action — a detailed consideration of the conduct of another individual, who is less righteous, [and yet whose divine service one has to learn to regard as being in fact superior to one’s own]. Belief plays no part in this; all that matters there is that one’s mind should compel him to conduct himself as he ought.“
Here, however, in Iggeret HaKodesh, our text speaks of the need to become one with every other Jew — all of us like actually one man. The Alter Rebbe therefore has to make provision for the possibility that if one individual imagines a flaw in another or in a group of people, he should not think about it, etc., as is soon stated; rather, he shouldbelieve in this teaching of the Sages. Indeed, in order for it to be truly internalized he should believe in it ‘with absolute faith,’ and certainly not contemplate the details of the conduct of this individual or the other.”
29.
Note of the Rebbe: “This comparison is perhaps explained by the statement of our Sages that one is punished only for idolatrous thoughts (Kiddushin 40a).”
31.
Here, too, the bracketed words are euphemistically omitted in the Hebrew original, and merely hinted at by “etc.”
32.
Note of the Rebbe: “On this meaning of למוטב, see Likkutei Torah (conclusion ofParshas Korach).”
• Tuesday, 16 Tishrei, 5777 · 18 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Full text of this Mitzvah »
• Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:1.
2.Mechilta, Parshas Shoftim.
3.Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4.27a.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Full text of this Mitzvah »
• Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:1.
2.Mechilta, Parshas Shoftim.
3.Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4.27a.
• Rambam - 1 Chapter: Tum'at Okhalin Tum'at Okhalin - Chapter 5
• Tum'at Okhalin - Chapter 5
• Rambam - 3 Chapters: Avel Avel - Chapter 12, Avel Avel - Chapter 13, Avel Avel - Chapter 14
1
The term yad when used in connection with food refers to the thin stems that are close to fruit from which the fruit hangs from the tree, e.g. the stems of figs and pears and the edges of a grape cluster. In this category are also included seeds and other entities required by the foods and any shomrim for foods, i.e., the shell over the foods that protects it. Similar laws apply to all analogous substances.
א
ידות האוכלים הן העצים הרכין והסמוכין לאוכל שהאוכל נתלה בהן מן האילן כמו עוקצי התאנים והאגסים וקצת האשכול וכן הגרעינים וכיוצא בהן מדברים שהאוכל צריך להן ושומרי האוכלין הן הקליפה שעל האוכל שהיא שומרתו וכן כל כיוצא בזה:
2
Any substance that is a yad, but not a shomer is susceptible to impurity, imparts impurity, but is not considered as part of the food. Any substance that is a shomer, even though it is not a yad is susceptible to impurity, imparts impurity, and is combined together with the food. Any entity that is not a shomer, nor a yad, is neither susceptible to impurity, nor does it impart impurity. Needless to say, it is not considered as part of the food.
What is meant by saying "it is susceptible to impurity, imparts impurity, but is not considered as part of the food"? If impurity touched the yad, the food suspended from it becomes impure. If impurity touched the food, the yad becomes impure. The yad is not combined with the food to comprise an egg-sized portion or a half apras. If, however, an entity is a shomer it is considered as part of an egg-sized portion or a half a pras.
ב
כל שהוא יד ואינו שומר מתטמא ומטמא ולא מצטרף וכל שהוא שומר אע"פ שאינו יד מטמא ומתטמא ומצטרף וכל שאינו לא שומר ולא יד אינו מתטמא ולא מטמא ואין צריך לומר שאינו מצטרף כיצד מתטמא ומטמא ואינו מצטרף שאם נגעה טומאה ביד נטמא האוכל התלוי בו ואם נגעה טומאה באוכל נטמא היד ואין היד מצטרפת עם האוכל להשלימו לכביצה או לכחצי פרס אבל אם היה שומר הרי זה מצטרף לכביצה ולכחצי פרס:
3
Just as there is a concept of a yad with regard to contracting impurity, so too, there is a concept of a yad with regard to making foods susceptible to impurity through exposure to liquids. If the yad was exposed to a liquid, all of the food hanging from it is susceptible to impurity.
The concept of a yad applies even though the fruit is smaller than an olive-sized portion and the concept of a shomer applies even though the fruit is smaller than a bean. When a shomer is divided, it no longer is combined with the food.
ג
כשם שיד לטומאה כך יש יד להכשר שאם הוכשר היד הוכשר כל האוכל התלוי בו ויש יד לפחות מכזית ויש שומר לפחות מכפול ושומר שחלקו אינו מצטרף עם האוכל:
4
What is the source that teaches that the shomerim of food contract impurity together with the food when they are connected to it? Leviticus 11:37 states: "On any type of kernels of seed that will be sown." Implied is that the kernels are considered in the form which people use to sow, e.g., wheat in its coating, barley in its shell, lentils in their coverings. Similar laws apply to other shomerim.
ד
ומנין לשמורי אוכלין שהן מתטמאין עם האוכל כשהן מחוברין בהן שנאמר על כל זרע זרוע אשר יזרע כדרך שבני אדם מוציאין לזריעה חטים בשעוריהן ושעורים בקליפיהן ועדשים בקליפיהן והוא הדין לשאר השומרין:
5
What is the source that teaches that the yadot of food are susceptible to impurity and impart impurity when they are connected to foods? It is written ibid.: 38: "They shall be impure for you," included is anything necessary for you so that the food can be eaten.
ה
ומנין לידות האוכלין שהן מתטמאות ומטמאות כשהן מחוברין עם האוכלין שנאמר טמא הוא לכם לכל שבצרכיכם:
6
When a person harvests grapes for a winepress, there is no concept of yadot, for he has no need of the yad, because it absorbs the liquid.
ו
הבוצר לגת אין לו ידות שהרי אין לו צורך ביד מפני שמוצץ את המשקה:
7
When one harvests produce to use as a covering for hissukkah, there is no concept of yadot, for he has no need of theyad.
ז
הקוצר לסיכוך אין לו ידות שהרי אינו צריך ליד:
8
Whenever the yadot of food were crushed in the granary, they are pure.
ח
כל ידות האוכלין שבססן בגורן טהורין:
9
When a sprig of a cluster is stripped of its grapes, it is pure. If one grape remained, it is considered as a yad for that grape and it is susceptible to impurity. Similarly, if a stalk from a date palm was stripped of its dates, it is pure. If one date remained, it is impure. Similarly, if a pod of legumes was emptied, it is pure. If one legume remained, it is susceptible to impurity.
ט
פסיגה של אשכול שריקנה טהורה ואם נשתייר בה גרגר אחד ה"ז יד לאותו גרגר ומקבלת טומאה וכן שרביט תמרה שריקנו טהור שייר בו תמרה אחת טמא וכן שרביט קטניות שריקנו טהור שייר בו גרגר אחד מקבל טומאה:
10
There can never be a concept of a shomer for a shomer. Only the protective covering that is closest to the food is considered as part of it.
י
לעולם אין שומר על גבי שומר אלא שומר אחד בלבד הסמוך לאוכל הוא הנחשב עמו:
11
There are three peels to an onion: the inner peel, whether it is whole or cut, it is combined with the food. When the middle peel is whole, it is combined. If it is cut, it is not combined. The outer peel is pure in both instances.
יא
שלש קליפות בבצל פנימית בין שלימה בין קדורה מצטרפת אמצעית שלימה מצטרפת קדורה אינה מצטרפת החיצונה בין כך ובין כך טהורה:
12
All shells become susceptible to impurity, impart impurity, and are combined together with the food because they areshomerim. When the pods of beans and vetch are discarded, they do not become susceptible to impurity. If they were saved to be served as food, they do become susceptible to impurity. If food remains inside them, they are susceptible to impurity regardless.
Cucumber peels are susceptible to the impurity of foods, even though they are not connected to the cucumber at all. When barley kernels are dry, their shell is included with them. If the kernels are fresh, the shells are not included with them. The shells of wheat kernels are included with them in all instances.
יב
כל הקליפין מתטמאות ומטמאות ומצטרפות מפני שהן שומר קליפי פולין ותורמוסין זרקן אינן מתטמאות כנסן לאוכלין מתטמאין ואם נשאר בהן אוכל בין כך ובין כך מתטמאין קליפת מלפפון אף על פי שאין בהן מתוך המלפפון מתטמאות טומאת אוכלין השעורים בזמן שהן יבישין קליפתן מצטרפת עמהן ובזמן שהן לחין אין מצטרפין אבל החטה בין לחה בין יבישה קליפתה מצטרפת:
13
All seeds become susceptible to impurity, impart impurity, but are not combined together with the food with the exception of a fresh date seed. The seed of a dried date, by contrast, is not combined with the food.
יג
כל הגרעינין מתטמאות ומטמאות ולא מצטרפות חוץ מגרעינות הרוטב אבל של תמרה יבשה אינה מצטרפת:
14
The covering of a fresh date seed is not combined with the fruit. The covering of a dry date seed, by contrast, is combined with the fruit. Since it cleaves to the fruit, it is considered as part of the fruit.
יד
החותל שעל הגרעינה של רוטב אינה מצטרפת ושעל גרעינת היבישה מצטרפת מפני שהוא דבוק באוכל נחשב כאוכל:
15
When a portion of a date seed projects outside the fruit, the portion that has food around it is combined with it. The portion that projects beyond it does not.
Similarly, when there is a bone with meat on it, any portion of the bone that has meat around it is combined with the meat. If it has meat on it only from one side, only the portion of bone under the meat is combined with it and only the upper portion of the bone until its cavity. If a bone does not have a cavity, we consider it as the thickness of a hyssop stem. Only that portion is combined with the meat; the remainder is not combined. The rationale is that the bones are considered like shomerim for the meat.
טו
גרעינה של רוטב שיצאת מקצתה כל שכנגד האוכל מצטרף והיוצא אינו מצטרף וכן עצם שיש עליו בשר כל שכנגד הבשר מצטרף היה עליו הבשר מצד אחר אינו מצטרף ממנו אלא העצם שתחת הבשר עד חלל העצם ואם לא היה לעצם חלל רואין אותו כאילו הוא כעובי האזוב ושאר העצם אין מצטרף שהעצמות לבשר כשומר הן חשובין:
16
A thigh bone that has meat - even a mere bean-size portion - upon it causes the entire bone to be included in the reckoning for impurity.
טז
קולית שהיה עליה בשר אפילו כפול גורר את כולה לטומאה:
17
Olive and date seeds that were cooked to be eaten are not susceptible to impurity.
יז
גרעיני זיתים ותמרה אע"פ ששלקן לאוכלין אין מתטמאין:
18
Even though one collected carob seeds with the intent of eating them, they are not susceptible to impurity. If one cooked them with the intent of eating them, they are susceptible to impurity.
יח
גרעיני חרובין אף על פי שכנסן לאוכלין אין מתטמאין שלקן לאוכלין מתטמאין:
19
The following are susceptible to impurity, impart impurity, and are combined together with the food: the roots of garlic, onions, and leek, when they are fresh, their protuberance, whether fresh or dry, their stalk which is opposite the food, the roots of lettuce and Israeli radishes, and the main root of large radishes are combined with the food. The thin roots of large radishes, by contrast, are not combined. The roots of mint and rue and the roots of wild vegetables that were uprooted with the intent of replanting them, the center stalk of grain and the husks of its kernels, the stems of figs, dried figs, thin figs, and carobs are susceptible to impurity, impart impurity, and are combined together with the food.
יט
ואלו מתטמאין ומטמאין ומצטרפין שורשי השום והבצלים והקפלוטות בזמן שהן לחין והפטמה שלהן בין לחה בין יבישה והעמוד שהוא מכוון כנגד האוכל ושרשי החזרין והנפוס ושורש צנון גדול מצטרף והסיב שלו אינו מצטרף ושרשי המנתא והפיגם ושרשי ירקות שדה וירקות גינה שעיקרן לשתלים והשורה של שיבולת והלבוש שלה ועוקצי תאנים וגרוגרות והכלסים והחרובין:
20
The following are susceptible to impurity, impart impurity, but are not combined together with the food: the roots of garlic, onions, and leek, when they are dry, stalks growing from them that are not opposite their central portion, the mila'in of grain stalks, i.e., the dark hairs on top of a grain stalk that resemble the teeth of a saw, the stems of pears, small pears, quince, and crabapples, the handbreadth of the stem of squash that is closest to the vegetable itself, a handbreadth of the stem of an artichoke, and similarly, a handbreadth from either side of a branch from which a twig of a grape vine grows. From the twig of a grape vine grow many clusters. This same ruling is applied to the stem of a cluster regardless of its size. The yad of the tail end of the shoot of the cluster from which the grapes were removed and that of a branch of a date palm is four handbreadths long. The term branch refers to the red branch that the stalks hang from; the dates hang from the stalks. Three handbreadths of the stem of the grainstalk are considered as a yad. Similarly, three handbreadths of the stem of all plants that are reaped are considered as a yad. If plants are not reaped, their stems and roots are considered as yadotregardless of their length.
All of the aforementioned are susceptible to impurity, impart impurity, but are not combined together with the food, because they are yadot.
כ
ואלו מתטמאים ומטמאין ולא מצטרפין שורשי השום והבצלים והקפלוטות בזמן שהן יבשין והעמוד שאינו מכוון כנגד האוכל ומלעין של שבולים והן השערות השחורות שבראש השבולת שדומין כמו מסר ועוקצי האגסים והקרוסטמלין והפרישין והעוזרדין ועוקץ דלעת טפח הסמוך לאוכל ועוקץ קונדס טפח וכן יד הפרכיל טפח מכאן וטפח מכאן והפרכיל הוא השריג שהאשכלות תלויין בו ויד האשכול כל שהוא וזנב האשכול שריקנו ויד המכבד של תמרה ארבעה טפחים והמכבד הוא העץ האדום שהשרביטין תלויין בו והתמרין דבוקות בשרביטין וקנה השבולת שלשה טפחים ויד כל הנקצרין שלשה טפחים ושאין דרכו להקצר ידיהם ושרשיהן כל שהן כל אלו מתטמאין ומטמאין ולא מצטרפין מפני שהן ידות אוכלין:
21
The following are not susceptible to impurity, do not impart impurity, and are not combined together with the food: other stems, the roots of cabbage heads, the roots of beets, the roots of turnips - this refers to the deep roots that remain when the cabbage and turnips are harvested from which the plants grow a second time - and all the roots that are cut off when they are uprooted together with the food.
The button of a pomegranate is combined together with the fruit. The buds that grow from it are not combined.
כא
ואלו לא מתטמאין ולא מטמאין ולא מצטרפין שאר כל העוקצים ושרשי קלחי הכרוב וחלפי תרדים וחלפי הלפת והן העיקרין שנשארו בקרקע כשלקטו הכרוב והלפת וחזרו והחליפו וכל השרשין שדרכן להגזז שנעקרו עם האוכל הפטמה של רימון מצטרפת והנץ שלו אינו מצטרף:
22
When part of a pomegranate or a watermelon decomposed, the remainder is not considered as joined to the part that decomposed. The remainder of the peel is not combined with the fruit, for its protection of the fruit is of no benefit. Similarly, if such fruit was intact on either side, but rotten in the center, the portions of fruit on the sides are not considered as joined to each other, nor is the peel combined with the food.
The green leaves of vegetables are combined with the foods. The white leaves are not, because they are of no benefit.
כב
הרימון והאבטיח שנימוק מקצתו אין הנשאר חיבור לאותו שנימוק ואין הנשאר מן הקליפה מצטרף שהרי אין שמירתו מועלת כלום וכן אם היה שלם מכאן ומכאן ונימוק באמצע אין הצדדין חיבור זה לזה ואין קליפתו מצטרפת עלי ירקות ירוקין מצטרפין ולבנים אינם מצטרפין שהרי אינן כלום:
• Avel - Chapter 12
• Hayom Yom: Today's Hayom Yom
1
A eulogy is an honor for the deceased. Therefore we compel the heirs to pay the wages of the men and women who recite laments and they eulogize him. If the deceased directed that he not be eulogized, we do not eulogize him. If, however, he directed that he not be buried, we do not heed him, for burial is a mitzvah, asDeuteronomy 21:22 states: "And you shall certainly bury him."
א
ההספד כבוד המת הוא לפיכך כופין את היורשין ליתן שכר מקוננים והמקוננות וסופדין אותו ואם צוה שלא יספדוהו אין סופדין אותו אבל אם צוה שלא יקבר אין שומעין לו שהקבורה מצוה שנאמר כי קבור תקברנו:
2
Anyone who is sluggish with regard to the eulogy for a sage will not live long. Anyone who is sluggish with regard to the eulogy of an upright person is fit to be buried in his lifetime. Anyone who sheds tears for an upright person will have his reward for this guarded by the Holy One, blessed be He.
ב
כל המתעצל בהספדו של חכם אינו מאריך ימים וכל המתעצל בהספד אדם כשר ראוי ליקבר בחייו וכל המוריד דמעות על אדם כשר הרי שכרו שמור על כך אצל הקדוש ברוך הוא:
3
We do not place a Torah scroll on the bier of a sage. We do not change him from one bier to another. We take his bier out only through the doorway; we do not lower it to remove it through the gardens. For others, this is permitted.
ג
אין מניחין ספר תורה על מטתו של חכם ואין משנין אותו ממטה למטה ואין מוציאין מטתו אלא דרך פתחים לא שישלשלוה דרך גגות ובשאר העם מותר לעשות:
4
We rise and sit no less than seven times in honor of a deceased person. There should be no less than ten men who rise and sit. Only relatives should participate. This rite is carried out only on the first day, in the cemetery, in communities where it is customary to observe it.
How is this rite carried out in communities where it is customary to observe it? We have the other relatives and the members of the family who are not required to mourn stand and we recite dirges and the like in their presence. Afterwards, one says: "Sit honored persons, sit." He then recites other statements of lament before them while they are sitting and then says: "Stand honored persons, stand." He then speaks again while they are stand and repeats this pattern seven times.
ד
אין פוחתין משבעה מעמדות למת ואין עושין מעמד ומושב בפחות מעשרה ואין עושין אלא בקרובים ואין עושין אלא ביום ראשון ובבית הקברות ובמקום שנהגו כיצד עושין במקום שנהגו מעמידין שאר הקרובים ובני משפחה שאינן בני אבל ואומרין לפניהם דברי קינות וכיוצא בהן ואח"כ אומר שבו יקרים שבו ואומר לפניהם דברים אחרים כשהן יושבין ואחר כך עמדו יקרים עמודו ואומר כשהן עומדין וחוזר ואומר כך שבע פעמים:
5
Just as we rise and sit in honor of men in places where this custom is observed, we observe the same rites in honor of women. Never, however, do we leave the bier of a women in the public thoroughfare, for this is considered disrespectful for a woman. Instead, she is buried directly after her death.
ה
כדרך שעושין מעמד ומושב לאנשים במקום שנהגו כך עושין לנשים ומספידין הנשים כאנשים בכל מקום אבל אין מניחין מטת האשה ברחוב לעולם שזה גנאי לאשה אלא סמוך למיתתה קבורתה:
6
When a person gathers the bones of a deceased, mourning dirges and lamentations should not be recited, not should the mourning blessing or words of comfort for mourners be said. Instead, we recite only words of praise to the Holy One, blessed be He, and exhortations to repentance.
ו
המלקט עצמות אין אומרים עליהם קינים ונהי ולא ברכת אבלים ולא תנחומי אבלים אבל אומרים עליהן דברי שבח להקב"ה ודברי כבושים:
7
The following rules apply when a person moves the coffin of a person from one place to another. If the corpse's backbone is intact, we stand in a line for him, recite the mourning blessing and the words of comfort for mourners. We eulogize him even if his bones were moved after twelve months after his death. If its backbone is not intact, we do not eulogize him. We do not stand in a line for him, nor do we recite the mourning blessing and the words of comfort for mourners.
The term "mourning blessing" refers to what is said in the mourners' home. The words of comfort for mourners refers to what is said when standing in a line.
ז
המפנה ארונו של מת ממקום למקום אם שדרו קיימת עומדין עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים ומספידין אותו אף על פי שהעבירוהו לאחר שנים עשר חדש ואם אין שדרו קיימת אין מספידין אותו ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ולא תנחומי אבלים ואלו הן ברכת אבלים דברים שאומרים בבית האבל תנחומי אבלים שאומרים בשורה:
8
When a person gathers the bones of his father and his mother, he should mourn for them for that entire day. In the evening, he should not mourn even though they are bound up in his sheet. One does not recite mourning dirges.
ח
המלקט עצמות אביו ואמו הרי זה מתאבל עליהן כל היום כולו ולערב אין מתאבל אפילו צרורין לו בסדינו ואין אומרין עליהן קינות:
9
We do not eulogize children. How old must a child be to be fit to be eulogized? For the children of the poor or the children of the elderly, five years old. For the children of the wealthy, six years old. This applies to both boys and girls.
ט
אין מספידין את הקטנים ובן כמה שנים יהיה ראוי להספד בני עניים או בני זקנים בני חמש ובני עשירים בני שש אחד זכרים ואחד נקבות:
10
The following rules apply when a child dies. If he dies within 30 days of birth, he should be carried in one's bosom and buried with one woman and two men in attendance. He should not be buried with one man and two women in attendance because of the prohibition against men and woman being together alone. We do not stand in a line because of him, nor do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old, his corpse should be carried in a small coffin that can be carried on one's forearms. We stand in a line because of him and recite the mourning blessing and the words of comfort for mourners. A child of twelve months is carried out in a bier.
י
תינוק שמת כל שלשים יוצא בחיק ונקבר באשה אחת ובשני אנשים אבל לא באיש אחד ובשתי נשים מפני הייחוד ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ותנחומי אבלים בן שלשים יום גמורים יוצא בגלוסקמא קטנה הניטלת באגפיים ועומדין עליו בשורה ואומרין עליו ברכת אבלים ותנחומי אבלים בן שנים עשר חדש יוצא במטה:
11
Whenever a corpse is taken out in a bier, people at large should grieve for him. Whenever it is not taken out in a bier, people at large need not grieve for him. Whenever anyone is known to people at large, people at large should occupy themselves with his burial. When one is not known to people at large, people at large need not occupy themselves with his burial.
In a place where it is customary for women to walk before the bier, they walk before the bier; where it is customary for them to walk after the bier, they walk after the bier.
יא
כל היוצא במטה רבים מצהיבין עליו וכל שאינו יוצא במטה אין רבים מצהיבין עליו וכל הניכר לרבים רבים מתעסקין בו וכל שאינו ניכר לרבים אין רבים חייבין להתעסק בו ומקום שנהגו נשים לצאת לפני המטה יוצאות לפני המטה לאחר המטה יוצאות לאחר המטה:
12
We do not eulogize servants and maidservants. Nor do we stand in a line because of them, nor do we recite the mourning blessing nor the words of comfort for mourners. Instead, we tell the master, as we would say if one lost an ox or a donkey: "May the Omnipresent replenish your loss."
יב
העבדים והשפחות אין מספידין אותן ואין עומדין עליהן בשורה ואין אומרים עליהן ברכת אבלים ותנחומי אבלים אלא אומרין לו כשם שאומרין לו על שורו ועל חמורו המקום ימלא חסרונך:
Avel - Chapter 13
1
How are mourners comforted? After the deceased is buried, the mourners gather together and stand at the side of the cemetery. All of those who attended the funeral stand around them, line after line. A line may not be less than ten and the mourners are not included in the reckoning.
א
כיצד מנחמין את האבלים אחר שקוברין את המת מתקבצין האבלים ועומדין בצד בית הקברות וכל המלוין את המת עומדין סביב להן שורה לפני שורה ואין שורה פחותה מעשרה ואין אבלים מן המנין:
2
The mourners stand at the left side of the comforters and the comforters pass by the mourners one by one and tell them: "May you be comforted from heaven."
Afterwards, the mourner goes home. On each of the seven days of mourning, people come to comfort him. Whether new people come or not, the others still comfort him.
ב
האבלים עומדין לשמאל המנחמין וכל המנחמין באין אצל האבלים אחד אחד ואומרים להן תנוחמו מן השמים ואח"כ הולך האבל לביתו וכל יום ויום משבעת ימי אבלות באין בני אדם לנחמו בין שבאו פנים חדשות בין שלא באו:
3
The mourner sits at the head of the company. The comforters are permitted to sit only on the ground, as Job 2:13 states: "And they sat with him on the ground." They are not permitted to say anything until the mourner opens his mouth first, as it is written (ibid.): "And no one spoke anything to him." And it states (ibid. 3:1, 4:1): "And then Job held forth.... And Eliphaz responded."
Once the mourner shakes his head, the comforters are no longer permitted to sit with him, so that they do not trouble him overly so.
ג
האבל מיסב בראש ואין המנחמין רשאין לישב אלא על גבי קרקע שנאמר וישבו אתו לארץ ואין רשאין לומר דבר עד שיפתח האבל את פיו תחלה שנאמר ואין דובר אליו דבר וכתיב אחרי כן פתח איוב את פיהו וגו' ויען אליפז וכיון שנענע בראשו שוב אין המנחמין רשאין לישב אצלו שלא יטריחוהו יותר מדאי:
4
When a deceased person has no mourners who must be comforted, ten upright men from the community at large come and sit in his place throughout the seven days of mourning. Others gather around them. If there are not ten fixed people who remain throughout the seven days, each day, ten other people are selected and they sit in his place.
ד
מת שאין לו אבלים להתנחם באים עשרה בני אדם כשרין ויושבין במקומו כל שבעת ימי האבילות ושאר העם מתקבצין עליהן ואם לא היו שם עשרה קבועין בכל יום ויום מתקבצין עשרה משאר העם ויושבין במקומו:
5
Everyone is obligated to stand in front of a nasi except a mourner and sick person. To all who stand in his presence, he says: "Sit," with the exception of a mourner and sick person, for that would imply: "Remain in your mourning," "Remain in your illness."
ה
הכל חייבין לעמוד בפני נשיא חוץ מאבל וחולה ולכל העומד מפניו אומר לו שב חוץ מאבל וחולה שמשמע ישב באבלו ישב בחליו:
6
We sweep and we mop in a mourner's home. We wash plates, cups, pitchers, and bottles, and light lamps. We do not, however, bring incense or spices.
ו
מכבדין ומרבצין בבית האבל ומדיחין קערות וכוסות וקיתונות וצלוחיות ומדליקין את הנרות אבל אין מביאין שם לא את המוגמר ולא את הבשמים:
7
We do not bring the food for the meal of comfort to a mourner's home in silver or cork utensils or the like, but wicker-work baskets of planed willow trees or the like so as not to embarrass a person who lacks means. Similarly, beverages are not poured in clear glasses rather than colored ones so as not to embarrass the poor whose wine is not of a high quality.
ז
אין מוליכין לבית האבל המאכל שמברין בו לא בכלי כסף ולא בכלי שעם וכיוצא בהן אלא בכלי נסרים של ערבה קלופה וכיוצא בהן שלא לבייש את מי שאין לו ואין משקין בזכוכית לבנה אלא בצבועה שלא לבייש את העניים שאין יינותיהן טובות:
8
No one person should drink more than ten cups of wine in the house of a mourner: three before the meal, three during the meal, and four afterwards. One should not drink more lest he become intoxicated.
ח
אין שותין בבית האבל יתר על עשרה כוסות לכל אחד ואחד שלשה קודם אכילה ושלשה בתוך אכילה וארבעה לאחר אכילה ולא יוסיף שמא ישתכר:
9
We do not relate teachings of Torah law or homiletic insights in the home of a mourner. Instead, we sit in grief. In the presence of a corpse, we speak only of matters related to the corpse. To be involved in Torah study in the presence of a corpse or in a cemetery is forbidden.
ט
אין אומרין שמועה והגדה בבית האבל אלא יושבין דוין וכן אין אומרין בפני המת אלא דברים של מת אבל לעסוק בדברי תורה בפניו או בבית הקברות אסור:
10
One should not cry over the deceased for more than three days and one should not eulogize him for more than seven.
When does the above apply? To people at large. With regard to Torah scholars, by contrast, everything depends on their wisdom. In any case, we do not cry over them for more than 30 days, for we have no one greater than Moses our teacher and concerning him, Deutronomy 34:8 states: "The children of Israel cried over Moses... for 30 days and the days of crying in mourning for Moses concluded."
We do not eulogize for more than twelve months, for we have no one of greater wisdom than our holy teacher, and he was eulogized for only twelve months. Similarly, if a report of a wise man's death reaches us after twelve months, we do not eulogize him.
י
אין בוכין על המת יתר משלשה ימים ואין מספידין יתר משבעה בד"א בשאר העם אבל תלמידי חכמים הכל לפי חכמתן ואין בוכין עליהם יותר משלשים יום שאין לנו גדול ממשה רבינו וכתיב ויתמו ימי בכי אבל משה וכן אין מספידין יתר על שנים עשר חדש אין לנו בחכמה גדול מרבינו הקדוש ושנים עשר חדש בלבד נספד וכן חכם שבאה שמועתו לאחר שנים עשר חדש אין סופדין אותו:
11
A person should not become excessively broken hearted because of a person's death, as Jeremiah 22:10 states: "Do not weep for a dead man and do not shake your head because of him." That means not to weep excessively. For death is the pattern of the world. And a person who causes himself grief because of the pattern of the world is a fool.
What should one do? Weep for three days, eulogize for seven, and observe the restrictions on cutting one's hair and the other five matters for 30 days.
יא
אל יתקשה אדם על מתו יתר מדאי שנאמר אל תבכו למת ואל תנודו לו כלומר יתר מדאי שזהו מנהגו של עולם והמצער [עצמו יותר] על מנהגו של עולם הרי זה טפש אלא כיצד יעשה שלשה לבכי שבעה להספד שלשים יום לתספורת ולשאר החמשה דברים:
12
Whoever does not mourn over his dead in the manner which our Sages commanded is cruel. Instead, one should be fearful, worry, examine his deeds and repent.
If one member of a group dies, the entire group should worry. For the first three days, one should see himself as if a sword is drawn over his neck. From the third day until the seventh, he should consider it as if it is in the corner. From that time onward, as if it passing before him in the market place. All of this is so that a person should prepare himself and repent and awake from his sleep. Behold it is written Jeremiah 5:3: "You have stricken them, but they have not trembled." Implied is that one should awake and tremble.
יב
כל מי שאינו מתאבל כמו שצוו חכמים הרי זה אכזרי אלא יפחד וידאג ויפשפש במעשיו ויחזור בתשובה ואחד מבני חבורה שמת תדאג כל החבורה כולה כל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו על צוארו ומשלשה ועד שבעה [כאילו היא] מונחת בקרן זוית מכאן ואילך [כאילו] עוברת כנגדו בשוק כל זה להכין עצמו ויחזור ויעור משנתו והרי הוא אומר הכיתה אותם ולא חלו מכלל שצריך להקיץ ולחול:
Avel - Chapter 14
1
It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.
Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as yourself." That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot.
א
מצות עשה של דבריהם לבקר חולים ולנחם אבלים ולהוציא המת ולהכניס הכלה וללוות האורחים ולהתעסק בכל צרכי הקבורה לשאת על הכתף ולילך לפניו ולספוד ולחפור ולקבור וכן לשמח הכלה והחתן ולסעדם בכל צרכיהם ואלו הן גמילות חסדים שבגופו שאין להם שיעור אף על פי שכל מצות אלו מדבריהם הרי הן בכלל ואהבת לרעך כמוך כל הדברים שאתה רוצה שיעשו אותם לך אחרים עשה אתה אותן לאחיך בתורה ובמצות:
2
The reward one receives for accompanying guests is greater than all of the others. This is a statute which Abraham our Patriarch instituted and the path of kindness which he would follow. He would feed wayfarers, provide them with drink, and accompany them. Showing hospitality for guests surpasses receiving the Divine Presence as Genesis 18:3 states: "And he saw and behold there were three people."
Accompanying them is greater than showing them hospitality. Our Sages said: "Whoever does not accompany them is considered as if he shed blood."
ב
שכר הלויה מרובה מן הכל והוא החק שחקקו אברהם אבינו ודרך החסד שנהג בה מאכיל עוברי דרכים ומשקה אותן ומלוה אותן וגדולה הכנסת אורחים מהקבלת פני שכינה שנאמר וירא והנה שלשה אנשים ולוויים יותר מהכנסתן אמרו חכמים כל שאינו מלוה כאילו שופך דמים:
3
We compel people to accompany wayfarers in the same manner as we compel them to give charity. The court would prepare agents to accompany people who travel from place to place. If they were lax in this matter, it is considered as if they shed blood. 11 Even a person who accompanies a colleague for four cubits will receive a great reward.
What is the extent to which a person must accompany a colleague? A teacher must accompany his student to the outskirts of the city. A person must accompany a colleague to the city's Sabbath limits. A student must accompany his teacher for aparsah. If he was his master teacher, he must accompany him until three parseot.
ג
כופין ללוייה כדרך שכופין לצדקה ובית דין היו מתקנין שלוחין ללוות אדם העובר ממקום למקום ואם נתעצלו בדבר זה מעלה עליהם כאילו שפכו דמים אפילו המלוה את חבירו ארבע אמות יש לו שכר הרבה וכמה שיעור לויה שחייב אדם בה הרב לתלמיד עד עבורה של עיר והאיש לחבירו עד תחום שבת והתלמיד לרב עד פרסה ואם היה רבו מובהק עד שלש פרסאות:
4
It is a mitzvah incumbent on everyone to visit the sick. Even a person of great spiritual stature should visit one of lesser stature. One may visit many times during the day. Whoever increases the frequency of his visits is praiseworthy provided he does not become burdensome. Whoever visits a sick person removes a portion of his sickness and relieves him. Whoever does not visit the sick is consider as if he shed blood.
ד
בקור חולים מצוה על הכל אפילו גדול מבקר את הקטן ומבקרין הרבה פעמים ביום וכל המוסיף משובח ובלבד שלא יטריח וכל המבקר את החולה כאילו נטל חלק מחליו והקל מעליו וכל שאינו מבקר כאילו שופך דמים:
5
We do not visit the sick except from the third day onward. If, however, a person became ill suddenly and his illness became very severe, he should be visited immediately.
We do not visit the sick during the first three hours of the day, nor in the last three hours because his attendants are tending to the sick person's needs. We do not visit patients with stomach illnesses, eye illnesses, or headaches because the visits are difficult for them.
ה
אין מבקרין את החולה אלא מיום שלישי והלאה ואם קפץ עליו החולי והכביד מבקרין אותו מיד ואין מבקרין את החולה לא בשלש שעות ראשונות ביום ולא בשלש אחרונות מפני שהן מתעסקין בצרכי החולה ואין מבקרין לא חולי מעיים ולא חולי העין ולא מחושי הראש מפני שהבקור קשה להן:
6
When one comes to visit a sick person, he should not sit on a bed, nor on a chair, nor on a bench, nor on a high place, nor above the invalid's head. Instead, he should wrap himself in a tallit, sit below his head, entreat God for mercy on his behalf and depart.
ו
הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא ולא על גבי ספסל ולא על גבי מקום גבוה ולא למעלה ממראשותיו אלא מתעטף ויושב למטה ממראשותיו ומבקש עליו רחמים ויוצא:
7
It appears to me that comforting mourners takes precedence over visiting the sick. For comforting mourners is an expression of kindness to the living and the dead.
ז
יראה לי שנחמת אבלים קודם לבקור חולים שנחום אבלים גמילות חסד עם החיים ועם המתים:
8
When a person is faced with either tending to a corpse or a bride, he should leave the bride and occupy himself with the corpse. Thus Ecclesiastes 7:4 states: "The heart of the wise is in the house of mourning."
When a corpse and a bride confront each other on a road, the corpse is turned aside before the bride. Both of these should turn aside before a king
ח
מי שהיה לפניו מת וכלה מניח את הכלה ומתעסק עם המת וכן הוא אומר לב חכמים בבית אבל וגו' מת וכלה שפגעו זה בזה בדרך מעבירין את המת מלפני הכלה וזה וזה עוברין מלפני המלך:
9
We nullify Torah study for a funeral and for a wedding. When does the above apply? When there are not enough people to care for a corpse. If there are enough people to care for it, Torah study should not nullified. Whoever does not occupy himself with Torah study is obligated to occupy himself with the corpse.
ט
מבטלין תלמוד תורה להוצאת המת ולהכנסת הכלה במה דברים אמורים בשאין לו כל צרכו אבל יש לו כל צרכו אין מבטלין וכל שאין מתעסקין בתורה חייבין להתעסק עמו:
10
If there is one corpse in a city, all the inhabitants of the city are forbidden to perform work until they bury him. If there is a person responsible for tending to the needs of funeral, the others are permitted.
י
מת אחד בעיר כל בני העיר אסורין בעשיית מלאכה עד שיקברוהו ואם יש לו מי שיתעסק בצרכיו מותרין:
11
When a Torah scholar dies, unless there are 600,000 to accompany him, we nullify Torah study for his funeral. If there are 600,000, we do not nullify Torah study. If he would also teach others, there is no limit. Instead, we nullify everyone from their ordinary activity for his funeral.
יא
תלמיד חכם שמת אפילו היו עמו עד ששים רבוא מבטלין תלמוד תורה להוצאתו היו ששים רבוא אין מבטלין ואם היה מלמד לאחרים אין לו שיעור אלא מבטלין הכל להוצאתו:
12
We bury the dead of the gentiles, comfort their mourners, and visit their sick, as an expression of the ways of peace.
יב
קוברין מתי עכו"ם ומנחמין אביליהם ומבקרין חוליהם מפני דרכי שלום:
13
It is forbidden to benefit from a cemetery. What is implied? We do not eat or drink, perform work read the Torah or study the Oral Law within them. The general principle is: We do not benefit from them nor act frivolously within them.
A person should not walk within four cubits of a grave with tefillin in his hand or a Torah scroll in his arm, nor should he pray there. At a distance of four cubits, this is permitted.
יג
בתי הקברות אסורין בהנאה כיצד אין אוכלין בהן ואין שותין בהן ואין עושין בהן מלאכה ולא קורין בהן ולא שונין בהן כללו של דבר אין ניאותין בהן ולא נוהגין בהן קלות ראש לא ילך אדם בתוך ארבע אמות של קבר ותפילין בידו וספר תורה בזרועו ולא יתפלל שם וברחוק ארבע אמות מותר:
14
When a person is transporting the bones of a corpse from one place to another, he should not put them in a leather sack, place them on a donkey and ride upon them, because this is treating them contemptuously. If he was afraid of thieves or robbers, this is permitted.
יד
המוליך עצמות ממקום למקום לא יתנם בדיסקיא ויניחם על גבי חמורו וירכב עליהם מפני שנוהג בהן מנהג בזיון ואם היה מתיירא מפני הגנבים ומפני הליסטים מותר:
15
We do not move a corpse from one grave to another, even from a denigrating site to an honorable one. If the grave was located in another person's property, the corpse may be moved even from an honorable site to a denigrating one.
טו
אין מפנין את המת מקבר לקבר אפילו מבזוי למכובד ואם היה בתוך שדהו מפנהו אפילו ממכובד לבזוי:
16
We do not bury one corpse on top of another, nor do we bury two corpses together, for this is denigrating. A baby who sleeps with his mother may be buried with her.
טז
אין קוברין מת על גבי מת ולא שני מתים כאחד שבזיון הוא וקטן הישן עם אמו נקבר עמה:
17
It is not forbidden to benefit from the earth of a grave. For ordinary earth never becomes forbidden. It is, by contrast, forbidden to benefit from a building which is a grave.
יז
עפר הקבר אינו אסור בהנאה שאין קרקע עולם נאסרת אבל קבר הבניין אסור בהנאה:
18
When a person builds a grave for a deceased person, the grave does not become forbidden until the corpse is placed inside. Even if one places a stillborn infant in a grave, the prohibition against benefiting from it takes effect.
יח
הבונה קבר למת לא נאסר עד שיכנס בו המת ואפילו הטיל בו נפל נאסר בהנאה:
19
The following rules apply when a monument is built for the sake of a living person and a corpse is placed within. If one row of bricks was added for the sake of the deceased person, it is forbidden to derive benefit from the entire monument even after the corpse was removed from there. If one recognized the addition, one may remove it and then the remainder is permitted. If the monument was made for the sake of the deceased, once the corpse was placed in it, it becomes forbidden even though the corpse was removed.
יט
נפש שנעשה לשם חי ושם בו המת והוסיף בו דימוס אחר לשם המת אע"פ שפנה המת הכל אסור בהנאה ואם הכיר את התוספת חולץ אותה והשאר מותר נעשה לשם המת כיון שהוטל בו המת נאסר אע"פשפנהו:
20
When a person builds a grave for his father and then buries his father's corpse in another grave, he should never bury another corpse in that grave. Instead, it is forbidden to benefit from this grave forever as an expression of respect for his father.
כ
הבונה קבר לאביו והלך וקברו בקבר אחר הרי זה לא יקבר בו מת אחר עולמית והקבר הזה אסור בהנאה מפני כבוד אביו:
21
It is forbidden to benefit from a corpse with the exception of its hair. One may benefit from hair, because it is not his body. Similarly, it is forbidden to benefit from the coffin and the shrouds. There is no prohibition against benefiting from garments prepared to be used as shrouds. Even if one knitted a garment to be used for a corpse, they are not forbidden until they reach the bier which is buried with him. For designation of an article to be used for a corpse does not cause it to be forbidden.
כא
המת אסור בהנאה כולו חוץ משערו שהוא מותר בהנאה מפני שאינו גופו וכן ארונו וכל תכריכיו אסורין בהנאה אבל כלים המוכנים לתכריך לא נאסרו בהנאה אפילו ארג בגד למת לא נאסר עד שיגיע במטה הנקברת עמו שאין ההזמנה אוסרת:
22
It is forbidden to benefit from all the garments thrown upon the deceased on the bier which is buried with him, so that because of them, confusion will not arise with regard to shrouds.
כב
כל הכלים שזורקין על המת על המטה הנקברת עמו אסורין בהנאה שלא יתחלפו בתכריכין:
23
If a person's father or mother were throwing garments on the bier in their extreme aggravation, it is a mitzvah for others to save them. If they reached the bier which is buried with the corpse, we do not save them.
כג
היו אביו ואמו מזרקין כלים בחמתן על המת מצוה על אחרים להצילן ואם הגיעו למטה הנקברת עמו אין מצילין אותן:
24
We teach a person that he should not recklessly destroy property and through it to oblivion. It is better to give it to the poor than to throw it to maggots and worms. Whoever casts many articles on a deceased person violates the commandment against destroying property.
כד
מלמדין את האדם שלא יהא חבלן ולא יפסיד את הכלים וישליכם לחבלה מוטב לתתם לעניים ואל ישליכם לרמה ותולעה וכל המרבה כלים על המת עובר בלא תשחית:
25
When a king dies, we ruin the horse that he would ride upon and the calf that pulls the wagon in which he would sit. We cut off its hooves from below the knee, a place that does not render it trefe.
We convene a yeshivah at his grave for seven days, as II Chronicles 32:33 states: "They honored him in his death." Our Sages interpret this as meaning: they convened a yeshivah at his grave. When a nasi dies, we do not nullify his yeshivah for more than 30 days.
כה
מלך שמת עוקרין סוס שהיה רוכב עליו ועגלה שהיתה מושכת בקרון שהיה יושב בו מנשר פרסותיה מן הארכובה ולמטה מקום שאין עושה אותה טריפה ומושיבין ישיבה על קברו שבעה ימים שנאמר וכבוד עשו לו במותו זה שהושיבו לו ישיבה על קברו ונשיא שמת אין מבטלין ישיבתו יתר על שלשים יום:
26
When a king or a nasi dies, one may burn his bed and all his personal utensils. This is not considered as an Amorite or destructive practice. For Jeremiah 34:5 states: "You shall die in peace, and as they made pyres for your ancestors, the earlier kings..., they will make pyres for you."
כו
מלך או נשיא שמת יש להן לשרוף מטתו וכל כלי תשמישו ואין בזה דרך האמורי ולא משום השחתה שנאמר בשלום תמות ובמשרפות אבותיך הראשונים ישרפו לך:
• Tuesday, 16 Tishrei, 5777 · 18 October 2016
• "Today's Day"
• Friday, Tishrei 16, 2nd Day of Sukot, 5704
In the evening kiddush: Shehecheyanu precedes leisheiv ba'suka. At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
Torah lessons: Chumash: B'racha, Shishi with Rashi.
Tehillim: 79-82.
Tanya: (XXIIb) My beloved (p. 521) ...heart and soul. (p. 523).
The Tzemach Tzedek related: In 5569 (1808) we heard from my grandfather (the Alter Rebbe) for the sixth time the maamar Ush'avtem mayim1 (the first of that title in Likutei Torah) and the experience was reminiscent of the Talmudic statement (Yerushalmi Suka 5:1) "From there they drew (the holy spirit)."2 Yona3 received, at the celebration of the water-drawing, the gift of prophetic revelation; we received revelation without end. The end will be when Mashiach comes, for the end is rooted in the beginning.4
FOOTNOTES
1.Yeshayahu 12:3. "You shall draw water with joy from the wellsprings of deliverance."
2.Ruach hakodesh; see Yerushalmi, ibid.
3.The prophet Jonah.
4.See p. 29 (16 Adar I).
• Daily Thought:• "Today's Day"
• Friday, Tishrei 16, 2nd Day of Sukot, 5704
In the evening kiddush: Shehecheyanu precedes leisheiv ba'suka. At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
Torah lessons: Chumash: B'racha, Shishi with Rashi.
Tehillim: 79-82.
Tanya: (XXIIb) My beloved (p. 521) ...heart and soul. (p. 523).
The Tzemach Tzedek related: In 5569 (1808) we heard from my grandfather (the Alter Rebbe) for the sixth time the maamar Ush'avtem mayim1 (the first of that title in Likutei Torah) and the experience was reminiscent of the Talmudic statement (Yerushalmi Suka 5:1) "From there they drew (the holy spirit)."2 Yona3 received, at the celebration of the water-drawing, the gift of prophetic revelation; we received revelation without end. The end will be when Mashiach comes, for the end is rooted in the beginning.4
FOOTNOTES
1.Yeshayahu 12:3. "You shall draw water with joy from the wellsprings of deliverance."
2.Ruach hakodesh; see Yerushalmi, ibid.
3.The prophet Jonah.
4.See p. 29 (16 Adar I).
Humble and Happy
Why is it that those who hardly think of themselves are always happy, while those most self-concerned can never truly celebrate anything?
Because the more space you occupy, the less room you leave for joy.
There are those who fill their entire space with self-concern. Nothing they receive, no degree of recognition, can match the space already occupied by their self-concern.
But those who make themselves small welcome everything with joy. And if once in a while life does not provide its bounty—well, if you don‘t deserve anything anyways, what is there to be depressed about?
In fact, if you feel small enough, then you rejoice when you‘re lacking too. Because small people don‘t create big issues out of things that go wrong.
Make yourself small, and there will always be room for happiness.[Sefer Hamaamarim 5679, page 91, cited and elucidated in Maamar Chayei Sarah, 5741.]
CHABAD - TODAY IN JUDAISM: Monday, 17 October 2016 - Today is: Monday, 15 Tishrei, 5777 · 17 October 2016 - Sukkot - 1st day - Candle Lighting: Light Holiday Candles after nightfall ––:––.
Torah Reading
Sukkot 1 [and 2]: Leviticus 22:26 Adonai said to Moshe, 27 “When a bull, sheep or goat is born, it is to stay with its mother for seven days; but from the eighth day on, it may be accepted for an offering made by fire to Adonai. 28 However, no animal is to be slaughtered together with its young on the same day, neither cow nor ewe.
29 “When you offer a sacrifice of thanksgiving to Adonai, you must do it in a way such that you will be accepted. 30 It must be eaten on the same day it is offered; leave none of it till morning; I am Adonai.
31 “You are to keep my mitzvot and obey them; I am Adonai. 32 You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra’el; I am Adonai, who makes you holy, 33 who brought you out of the land of Egypt to be your God; I am Adonai.”
23:1 (iv) Adonai said to Moshe, 2 “Tell the people of Isra’el: ‘The designated times of Adonai which you are to proclaim as holy convocations are my designated times.
3 “‘Work is to be done on six days; but the seventh day is a Shabbat of complete rest, a holy convocation; you are not to do any kind of work; it is a Shabbat for Adonai, even in your homes.
4 “‘These are the designated times of Adonai, the holy convocations you are to proclaim at their designated times.
5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Adonai. 6 On the fifteenth day of the same month is the festival of matzah; for seven days you are to eat matzah. 7 On the first day you are to have a holy convocation; don’t do any kind of ordinary work. 8 Bring an offering made by fire to Adonai for seven days. On the seventh day is a holy convocation; do not do any kind of ordinary work.’”
9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘After you enter the land I am giving you and harvest its ripe crops, you are to bring a sheaf of the firstfruits of your harvest to the cohen. 11 He is to wave the sheaf before Adonai, so that you will be accepted; the cohen is to wave it on the day after the Shabbat. 12 On the day that you wave the sheaf, you are to offer a male lamb without defect, in its first year, as a burnt offering for Adonai. 13 Its grain offering is to be one gallon of fine flour mixed with olive oil, an offering made by fire to Adonai as a fragrant aroma; its drink offering is to be of wine, one quart. 14 You are not to eat bread, dried grain or fresh grain until the day you bring the offering for your God; this is a permanent regulation through all your generations, no matter where you live.
15 “‘From the day after the day of rest — that is, from the day you bring the sheaf for waving — you are to count seven full weeks, 16 until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to Adonai. 17 You must bring bread from your homes for waving — two loaves made with one gallon of fine flour, baked with leaven — as firstfruits for Adonai. 18 Along with the bread, present seven lambs without defect one year old, one young bull and two rams; these will be a burnt offering for Adonai, with their grain and drink offerings, an offering made by fire as a fragrant aroma for Adonai. 19 Offer one male goat as a sin offering and two male lambs one year old as a sacrifice of peace offerings. 20 The cohen will wave them with the bread of the firstfruits as a wave offering before Adonai, with the two lambs; these will be holy for Adonai for the cohen. 21 On the same day, you are to call a holy convocation; do not do any kind of ordinary work; this is a permanent regulation through all your generations, no matter where you live.
22 “‘When you harvest the ripe crops produced in your land, don’t harvest all the way to the corners of your field, and don’t gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.’”
(v) 23 Adonai said to Moshe, 24 “Tell the people of Isra’el, ‘In the seventh month, the first of the month is to be for you a day of complete rest for remembering, a holy convocation announced with blasts on the shofar. 25 Do not do any kind of ordinary work, and bring an offering made by fire to Adonai.’”
26 Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your God. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live. 32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”
(vi) 33 Adonai said to Moshe, 34 “Tell the people of Isra’el, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. 35 On the first day there is to be a holy convocation; do not do any kind of ordinary work. 36 For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai ; it is a day of public assembly; do not do any kind of ordinary work.
37 “‘These are the designated times of Adonai that you are to proclaim as holy convocations and bring an offering made by fire to Adonai — a burnt offering, a grain offering, a sacrifice and drink offerings, each on its own day — 38 besides the Shabbats of Adonai, your gifts, all your vows and all your voluntary offerings that you give to Adonai.
39 “‘But on the fifteenth day of the seventh month, when you have gathered the produce of the land, you are to observe the festival of Adonai seven days; the first day is to be a complete rest and the eighth day is to be a complete rest. 40 On the first day you are to take choice fruit, palm fronds, thick branches and river-willows, and celebrate in the presence of Adonai your God for seven days. 41 You are to observe it as a feast to Adonai seven days in the year; it is a permanent regulation, generation after generation; keep it in the seventh month. 42 You are to live in sukkot for seven days; every citizen of Isra’el is to live in a sukkah, 43 so that generation after generation of you will know that I made the people of Isra’el live in sukkot when I brought them out of the land of Egypt; I am Adonai your God.’”
44 Thus Moshe announced to the people of Isra’el the designated times of Adonai.
Sukkot 1 [and 2]: Numbers 29:(vii) 12 “‘On the fifteenth day of the seventh month you are to have a holy convocation. You are not to do any kind of ordinary work, and you are to observe a feast to Adonai seven days. 13 You are to present a burnt offering, an offering made by fire, bringing a fragrant aroma to Adonai. It is to consist of thirteen young bulls, two rams, fourteen male lambs in their first year (they are to be without defect), 14 with their grain offering — fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, 15 and two quarts for each of the fourteen lambs; 16 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Sukkot Day 1: Zachariah 14:1 Look, a day is coming for Adonai
when your plunder, [Yerushalayim], will be divided
right there within you.
2 “For I will gather all the nations
against Yerushalayim for war.
The city will be taken,
the houses will be rifled,
the women will be raped,
and half the city will go into exile;
but the rest of the people
will not be cut off from the city.”
3 Then Adonai will go out
and fight against those nations,
fighting as on a day of battle.
4 On that day his feet will stand
on the Mount of Olives,
which lies to the east of Yerushalayim;
and the Mount of Olives will be split in half
from east to west, to make a huge valley.
Half of the mountain will move toward the north,
and half of it toward the south.
5 You will flee to the valley in the mountains,
for the valley in the mountains will reach to Atzel.
You will flee, just as you fled before the earthquake
in the days of ‘Uziyah king of Y’hudah.
Then Adonai my God will come
to you with all the holy ones.
6 On that day, there will be
neither bright light nor thick darkness;
7 and one day, known to Adonai,
will be neither day nor night,
although by evening there will be light.
8 On that day, fresh water will flow
out from Yerushalayim,
half toward the eastern sea
and half toward the western sea,
both summer and winter.
9 Then Adonai will be king
over the whole world.
On that day Adonai will be the only one,
and his name will be the only name.
10 All the land will be made like the ‘Aravah, from Geva to Rimmon in the Negev. Yerushalayim will be raised up and inhabited where she is, from Binyamin’s Gate to the place where the earlier gate stood, and on to the Corner Gate, and from the Tower of Hanan’el to the king’s winepresses. 11 People will live there, the curse will be broken, and Yerushalayim will live in safety.
12 Adonai will strike all the peoples who made war against Yerushalayim with a plague in which their flesh rots away while they are standing on their feet, their eyes rot away in their sockets, and their tongues rot away in their mouths. 13 When that day comes, there will be among them great panic, sent by Adonai, so that everyone lays hands on his neighbor, who in turn attacks him. 14 Y’hudah too will fight against Yerushalayim; and the wealth of all the nations will be assembled — gold, silver and clothing in great abundance. 15 A plague like this plague will also affect the horses, mules, camels, donkeys and all the other animals in those camps.
16 Finally, everyone remaining from all the nations that came to attack Yerushalayim will go up every year to worship the king, Adonai-Tzva’ot, and to keep the festival of Sukkot. 17 If any of the families of the earth does not go up to Yerushalayim to worship the king, Adonai-Tzva’ot, no rain will fall on them. 18 If the family of Egypt doesn’t go up, if they refuse to come, they will have no [annual] overflow [from the Nile]; moreover, there will be the plague with which Adonai will strike the nations that don’t go up to keep the festival of Sukkot. 19 This will be Egypt’s punishment and the punishment of all the nations that don’t go up to keep the festival of Sukkot.
20 When that day comes, this will be written on the bells worn by the horses: “Consecrated to Adonai”; and the cooking pots in the house of Adonai will be [as holy] as the sprinkling bowls before the altar. 21 Yes, every cooking pot in Yerushalayim and Y’hudah will be consecrated to Adonai-Tzva’ot. Everyone who offers sacrifices will come, take them and use them to stew the meat. When that day comes, there will no longer be merchants in the house of Adonai-Tzva’ot.
Today's Laws & Customs:
• Eat in Sukkah (7 days)
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 asukkah -- 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. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Lawor consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• The Ushpizin
According to Kabbalistic tradition, we are visited in the sukkah by seven supernal ushpizin("guests") -- Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. On each of the seven days of the festival, another of the seven ushpizin (in the above order) leads the group.
(The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950) spoke of seven "chassidic ushpizin" as well: the Baal Shem Tov, the Maggid (Rabbi DovBer of Mezeritch), and the first five rebbes of Chabad: Rabbi Schneur Zalman of Liadi, Rabbi DovBer of Lubavitch,Rabbi Menachem Mendel (the "Tzemach Tzeddek"), Rabbi Shmuel, and Rabbi Sholom DovBer. The Lubavitcher Rebbe would speak each night of Sukkot on the special characteristics of both the biblical and the chassidic ushpizin of the day and their connection to each other and their specific day of the festival.)
Link: The Unpopular Tzaddik
• The "Four Kinds" (6 days)
"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
• "Water Drawing" Celebrations (7 nights)
When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only onChol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
Daily 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 77 - 78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Iggeret HaKodesh, middle of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 15 Tishrei, 5777 · 17 October 2016
• Iggeret HaKodesh, middle of Epistle 22
• וכמו אב רחמן חכם וצדיק, המכה את בנו, שאין לבן חכם להפוך עורף לנוס למצוא לו עזרה, או אפילו מליץ יושר לפני אביו הרחמן והצדיק וחסיד
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 77 - 78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Iggeret HaKodesh, middle of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 15 Tishrei, 5777 · 17 October 2016
• Iggeret HaKodesh, middle of Epistle 22
• וכמו אב רחמן חכם וצדיק, המכה את בנו, שאין לבן חכם להפוך עורף לנוס למצוא לו עזרה, או אפילו מליץ יושר לפני אביו הרחמן והצדיק וחסיד
This is analogous to a compassionate, wise and righteous father who hits his son. Surely a wise son should not turn his back to escape and find himself help, or even an intercessor to his father, who is compassionate, righteous and kind (chassid).
The Rebbe Rayatz once remarked1 that when the Alter Rebbe first speaks of the father who punishes, he does not use the term “chassid”. (He uses it only later, in the context of the intercessor.) The reason, says the Rebbe, is that a father who smites his child may indeed be compassionate, righteous and wise — but he is not a chassid, for a chassid does not hit!
In any event, we see that if the child is truly wise he will not flee from punishment.
רק להיות ישר יחזו פנימו עם אביו, פנים בפנים, לסבול הכאותיו באהבה, לטוב לו כל הימים
Rather, he will look straight at his father, face to face, bearing his smacks lovingly for his lifelong benefit.
To transpose this to the analogue: Every Jew ought to look straight at his Father, “face to Face.”
והנה למעלה, בחינת פנים
Now in the Divine realm, the concept of “Face”
הוא הרצון והחשק אשר אבינו שבשמים משפיע לבניו כל טוב עולמים וחיי נפש וגוף
is the willingness and desire with which our Father in heaven bestows upon His children all the good of the worlds — the physical and the spiritual worlds — as well as life for the soul and body;
באהבה ורצון, חשיקה וחפיצה, על ידי תורת חיים, שהיא רצונו יתברך, אשר נתן לנו
[all of this He bestows] out of love and willingness, out of inner desire and delight, through the Torah of Life, which is His blessed Will, that He gave unto us.
The present passage is based on the body language that typically accompanies a gift.
As explained earlier in Tanya (ch.22), one gives a gift to a good friend face to face: the giver’s eyes rest on the face of the recipient. Through his very stance the giver thus expresses the fact that his gift stems from his “face” (panim) and innermost core (pnimiyut). When, however, one gives something to an enemy, he averts his face. This simply gives outward expression to his real aversion: the gift is not prompted by any inner desire, but by some external factor.
In our context, then, G‑d’s loving willingness in showering us with His gifts is described by the metaphor of “Face”.
כמו שנאמר: כי באור פניך נתת לנו תורת חיים כו׳
As we recite in the Amidah,2 “For in the light of Your Face, You have given us...the Torah of Life...,”
לעשות בה רצונו
with which (and through which) to carry out His will.
ועל זה נאמר: באור פני מלך חיים ורצונו כו׳
And of this it is written,3 “For in the light of the King’s Face there is life, and His will....”
מה שאין כן לעובדי גילולים, משפיע חיי גופם שלא ברצון וחשיקה וחפיצה
To the heathens, however, He grants the life of their bodies4 without willingness, pleasure and delight.
לכך נקראים אלהים אחרים, שיונקים מבחינת אחוריים
For this reason they are referred to as elohim acherim (“other gods”), for they draw [their life-force] fromachorayim (the “hinderside” of Divinity).
To continue the above metaphor: The Divine “reluctance” to grant life-force to the heathens — i.e., the so-called externallevel of Divine desire — is here described by a term that is the opposite of the “Face”, which expressed G‑d’s innermost will.
וכך הוא באדם: הרצון והחשק הוא בחינת פנים
It is likewise with man: willingness and pleasurable desire, i.e., man’s innermost desires, relate to the “face”.
Thus, turning to G‑d “face to Face” means that a man accepts willingly and with inner desire whatever is apportioned to him from the Supernal Face, from G‑d’s innermost desire. In our context, this refers to a willing acceptance of G‑d’s admon-ishments as expressed in physical suffering.
ואם אינו מקבל באהבה ורצון, כאלו הופך עורף ואחור, חס ושלום
If one does not accept [this suffering] with love and willingness, it is as if he turns his neck and back [on G‑d], heaven forfend.
ועצה היעוצה לקבל באהבה, היא עצת ה׳ בפי חז״ל: לפשפש במעשיו
The suggested advice to enable one to accept [it] with love, is G‑d’s counsel through the mouth of our Sages, of blessed memory5 — “to examine one’s conduct.”
The Gemara says that “if one sees afflictions befalling him, he should examine his deeds” and repent.
וימצא לו עונות הצריכין מירוק יסורים, ויראה לעין גודל אהבתו אליו, המקלקלת השורה
He will find sins that require scouring by means of suffering. He will then clearly see G‑d’s great love towards him which “upsets the natural order of [Divine] conduct,”
כמשל מלך גדול ונורא, הרוחץ בכבודו ובעצמו צואת בנו יחידו מרוב אהבתו
as in the simile of a great and awesome king who, out of his immense6 love for his only son, personally washes off the filth from him.
כמו שכתוב: אם רחץ ה׳ את צואת בנות ציון כו׳ ברוח משפט כו׳
As it is written,7 “When G‑d will wash off the filth from the daughters of Zion... with a spirit of justice8...”9
When one becomes aware of G‑d’s great love for him, a love that is expressed by scouring him with the cleansing agent of suffering:
וכמים הפנים אל פנים
Then,10 “as in water face reflects face,”
The verse goes on to say, “...so is the heart of man to man.” And the same is true of the heart of mortal man to Supernal Man:
תתעורר האהבה בלב כל משכיל ומבין יקר מהות אהבת ה׳ אל התחתונים
there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G‑d’s love for the nether beings, for those who find themselves in this world, the lowest of all worlds.
אשר היא יקרה וטובה מכל חיי העולמים כולם
This [Divine love] is dearer and better than all the [kinds of] life of all the worlds, both spiritual and material;
כמו שכתוב: מה יקר חסדך וכו׳
as it is written,11 “How precious is Your lovingkindness (Chesed)....”
כי טוב חסדך מחיים כו׳
[It is likewise written,12] “For Your Chesed is better than life....”
The motivating nucleus of Chesed is love. Thus it is written,13 “I have loved you with an everlasting love, and have therefore drawn down Chesed upon you.”
כי החסד, שהוא בחינת אהבה
For Chesed, which is a manifestation of love,
הוא חיי החיים שבכל העולמות, כמו שנאמר: מכלכל חיים בחסד
is the Fountainhead of life that is present in all the worlds; as it is said in the Amidah,14 “He sustains life through Chesed.”
Chesed and love are thus the sustaining life-force of all living beings.
ואז
And then, i.e., when one realizes G‑d’s great love for him that finds expression in afflictions, and when this in turn arouses a love within him so that he will better receive G‑d’s love, then:
גם ה׳ יתן הטוב
G‑d, too, will grant goodness, of a kind that the naked eye can clearly and palpably perceive as good,
ויאר פניו אליו
and make His Face (the innermost dimension of Divinity) shine towards him15
בבחינת אהבה מגולה, אשר היתה תחלה מלובשת ומוסתרת בתוכחת מגולה
with a manifest love, which had earlier been garbed and hidden in a manifest rebuke,
The overt admonition that stems from G‑d’s hidden love will then be transformed into a revealed love.
ויתמתקו הגבורות בשרשן
and the expressions of Divine severity (the gevurot) will be sweetened at their source,
Within their source these expressions of Divine severity are ultimately benevolent; as they descend to the world below they become manifest in the form of suffering. The gevurot, then, will be sweetened at their source,
ויתבטלו הדינין, נצח סלה ועד
and thereby these expressions of Divine severity will become nullified forevermore.
| FOOTNOTES | |
| 1. | Sefer HaSichot 5704, p. 15. |
| 2. | Siddur Tehillat HaShem, p. 60, et al. |
| 3. | Mishlei 16:15. |
| 4. | Note of the Rebbe: “This requires further examination, for seemingly this also applies to the life-force of their souls. SeeTanya, ch. 22, and end of ch. 3.” |
| 5. | Berachot 5a. |
| 6. | Note of the Rebbe: “A point awaiting clarification: In the analogue the Alter Rebbe writes ‘great’ (a qualitative term?) while in the analogy he writes ‘immense’ (a quantitative term?).” |
| 7. | Yeshayahu 4:4. The Heb. text above has been corrected in accordance with the Table of Glosses and Emendations. |
| 8. | Note of the Rebbe: “Cf. Shaar HaKollel on the Yehi Ratzon recited at the burning of chametz.” |
| 9. | See Rashi on the verse. |
| 10. | Cf. Mishlei 27:19. |
| 11. | Tehillim 36:8. |
| 12. | Ibid. 63:4. |
| 13. | Yirmeyahu 31:2. |
| 14. | Siddur Tehillat HaShem, p. 51, et al. |
| 15. | Cf. Bamidbar 6:25. |
• Monday, 15 Tishrei, 5777 · 17 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
Full text of this Mitzvah »
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
Full text of this Mitzvah »
• Punishing a Defendant Based on the Testimony of a Single Witness
Negative Commandment 288
Translated by Berel Bell
The 288th prohibition is that we are forbidden from inflicting punishment or taking money from someone on the testimony of a single witness, even if he is perfectly acceptable.
The source of this prohibition is G‑d's statement1 (exalted be He), "One witness must not testify against a person to inflict any punishment or penalty." Our Sages explained,2 "He must not testify "to inflict any punishment or penalty; but he may testify to require an oath."3
The details of this mitzvah are explained in various passages in tractates Yevamos, Kesuvos, Sotah, Gittin, Kiddushin, and a number of places in Seder Nezikin.
FOOTNOTES
1.Deut. 19:15.
2.Sifri, Parshas Shoftim; Kesuvos 87b.
3.If even one witness testifies that a person owes money, for example, he cannot be forced to pay. However, he is forced to swear in order to deny the witness' testimony.
• Rambam - 1 Chapter: Tum'at Okhalin Tum'at Okhalin - Chapter 4
• Tum'at Okhalin - Chapter 4
• Rambam - 3 Chapters: Avel Avel - Chapter 9, Avel Avel - Chapter 10, Avel Avel - Chapter 11
1
What is the minimum measure for the impurity of foods? For them to contract impurity, even the slightest amount. Even a sesame or mustard seed contracts impurity, as Leviticus 11:34states: "Any food that shall be eaten," including even the slightest amount.
Food does not impart impurity to other foods or liquids or a person's hands until it is the size of an egg without its shell. And a person who partakes of impure foods is not disqualified from partaking of terumah and sacrificial foods unless he partakes of a portion of impure food the size of an egg and a half. This is half ap'ras.
א
כמה שיעור אוכלין לטומאה לטומאת עצמן כל שהן אפילו שמשום או חרדל מתטמא שנאמר כל האוכל אשר יאכל כל שהוא ואין אוכל טמא מטמא אוכל אחר או משקין או ידים עד שיהיה בו כביצה בלא קליפתה וכן האוכל אוכלין טמאים אינו נפסל עד שיאכל כביצה ומחצה וזהו חצי פרס:
2
Even the slightest amount of liquid can contract ritual impurity and impart ritual impurity. Even a drop of an impure liquid the size of a mustard seed that touched foods, keilim, or other liquids causes them to become impure. Nevertheless, a person who drinks impure liquids does not become disqualified unless he drinks a revi'it, as we explained.
ב
המשקין מתטמאין כל שהן ומטמאין בכל שהן אפילו טיפת משקין טמאים כחרדל שנגעה באוכלין או בכלים או במשקין אחרים נטמאו ואף על פי כן אין השותה משקין טמאין נפסל עד שישתה רביעית כמו שביארנו:
3
All liquids can be combined to comprise the minimum measure and disqualify a person's body if he drank a revi'it. All foods can be combined to comprise the minimum measure of an egg-sized portion that imparts the impurity associated with foods and to a half a pras to disqualify a person. Even wheat can be combined with flour, with dough, with figs, with meat and the like. Everything can be combined.
ג
כל המשקין מצטרפין לפסול את הגוויה לרביעית וכל האוכלין מצטרפין לכביצה לטמא טומאת אוכלים ולכחצי פרס לפסול את הגוויה אפילו חטה עם קמח עם בצק עם תאנה ובשר וכיוצא באלו הכל מצטרף:
4
When an animal's hide is connected to its meat, the juice it secretes, the spices, the meat connected to the hide - although one had the intent to eat part of it and did not have the intent to eat the remainder, even though part of it was separated by a beast of prey and part of it was separated by a knife - the bones that are connected to the meat, the giddim, the soft portions of the horns and the hoofs, the thin feathers and the wooly hairs of a fowl, the soft portion of its nails and the beak that are embedded in its flesh: all of these contract impurity, impart impurity, and are included in an egg-sized portion or half a pras.
ד
העור המחובר בבשר והמרק והתבלין והאלל אף ע"פ שמקצתו חישב עליו ומקצתו לא חישב עליו מקצתו פלטתו חיה ומקצתו פלטתו סכין והעצמות המחוברות בבשר והגידים והמקומות הרכים מן הקרניים ומן הטלפיים והכנפיים והנוצה והמקומות הרכים מן הציפרניים ומן החרטום המובלעין בבשר כל אחד מאלו מתטמאין ומטמאין ומצטרפין לכביצה או לכחצי פרס:
5
When an egg-sized portion of impure food was left in the sun and it shrank, it does not impart impurity. Similarly, an olive-sized portion from a human corpse or an animal carcass and a lentil-sized portion from a dead creeping animal that was left in the sun and shrank are pure.
ה
כביצה אוכלין טמאים שהניחן בחמה ונתמעטו אינן מטמאים וכן כזית מן המת או מן הנבילה וכעדשה מן השרץ שהניחן בחמה ונתמעטו טהורין:
6
When an olive-sized portion of fat, blood, notar, or piggul was left in the sun and it shrank, one is not liable for karet for partaking of them. If he left them in the rain and they swelled, returning to the specified volume, they return to their original status, whether that involves severe impurity, a lesser impurity, or a prohibition against partaking of the substance.
ו
כזית חלב ודם ונותר ופיגול שהניחן בחמה ונתמעטו אין חייבין עליהן כרת הניחן בגשמים ונתפחו חזרו לכמות שהיו בין לטומאה חמורה בין לטומאה קלה בין לאיסור:
7
Onion leaves and onion shoots that are hollow which possess sap are measured according to their present size. If they are hollow and empty, their hollow should be compressed before their volume is measured.
ז
עלי בצלים ובני בצלים שהן חלולין אם יש בהם ריר משתערין כמות שהן ואם היו חלולין וריקנים ממעך את חללן:
8
A puffy bread is measured as it is. If it has a cavity, the cavity should be compressed.
ח
פת סופגנין משתערת כמות שהיא ואם יש בה הלל ממעך את חללה:
9
When the meat of a calf expands or the meat of an older animal shrinks, its volume should be measured in its present state.
ט
בשר העגל שנתפח ובשר זקנה שנתמעטה משתערין כמות שהן:
10
The volume of nuts, dates, and almonds that have dried are measured in their present state.
י
האגוז והתמרי' והשקד המתקרקשי' משתערין כמות שהן:
11
All entities whose type of impurity and minimum measures are similar can be combined with each other to reach that measure. If their impurity was similar, but not the minimum measures or the minimum measures, but not the impurity, they should not be combined, not even to impart the lesser type of impurity. What is meant by the type of its impurity, but not the minimum measure? E.g., the flesh of a corpse and the decomposed mass from it. What is meant by its minimum measure, but not its type? E.g., the flesh of a human corpse and the flesh of an animal carcass. Needless to say, impure entities that are not similar, neither in their measure and their type of impurity, e.g., the flesh of an animal carcass and the flesh of a dead crawling animal, are not combined.
יא
כל שטומאתו ושיעורו שוין מצטרפין זה עם זה היו טומאתן שוין אבל לא שיעורן שיעורן אבל לא טומאתן אין מצטרפין ואפילו לטמא כקל שבשניהן כיצד טומאתו ולא שיעורו כגון בשר המת ורקב שלו שיעורו ולא טומאתו כגון בשר המת ובשר הנבילה ואין צריך לומר שאם לא היו שוים לא בשיעור ולא בטומאה כגון בשר נבילה ובשר השרץ שאין מצטרפין:
12
The measure of all impure food is the same. For all impure foods do not impart impurity unless there is an egg-sized portion present. And their impurity is of the same type, for all impure foods impart impurity only through touch and they do not impart impurity to humans or to keilim. Therefore, they can be combined to impart impurity according to the lesser level of impurity among them.
What is implied? When there was a half an egg-sized portion of food that was a primary derivative of impurity and a half of an egg-sized portion of food that was a secondary derivative that were mixed together, they are considered as an egg-sized portion that is a secondary derivative. If the mixture touches food that wasterumah, it disqualifies it.
When there was a half an egg-sized portion of food that was a secondary derivative of impurity and a half of an egg-sized portion of food that was a tertiary derivative that were mixed together, they are considered as an egg-sized portion that is a tertiary derivative. Similar laws apply in all analogous situations. Even when there was a half an egg-sized portion of food that was a primary derivative and a half of an egg-sized portion of sacrificial food that was a fourth degree derivative that were mixed together, they are considered as an egg-sized portion that is a fourth degree derivative.
יב
אוכלין טמאים שיעורם שוה שכל אוכל טמא אינו מטמא אלא כביצה וטומאתם שוה שכל אוכל טמא אינו מטמא אלא במגע ואינו מטמא לא אדם ולא כלים לפיכך מצטרפין לטמא כקל שבשניהן כיצד כחצי ביצה אוכל ראשון וכחצי ביצה אוכל שני שבללן זה בזה הרי זה שני ואם נגע בתרומה פסלה כחצי ביצה אוכל שני וכחצי ביצה אוכל שלישי שבללן הרי זה שלישי וכן כל כיוצא בזה אפילו חצי ביצה אוכל ראשון וחצי ביצה אוכל רביעי של קודש שבללן זה בזה הרי הכל רביעי:
13
When an egg-sized portion of food that was a primary derivative of impurity and an egg-sized portion of food that was a secondary derivative were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided, each portion is a secondary derivative.
If one of the portions of the mixture that was divided fell on a loaf of bread that was terumah and then the other fell upon it, they disqualify it. If the two fell at the same time, they cause it to be considered as a secondary derivative.
יג
כביצה אוכל ראשון וכביצה אוכל שני שבללן זה בזה הכל ראשון חלקן כל אחד מהן שני נפל זה לעצמו וזה לעצמו על ככר של תרומה פסלוהו נפלו שניהן כאחד עשאוהו שני:
14
When an egg-sized portion of food that was a secondary derivative of impurity and an egg-sized portion of food that was a tertiary derivative were mixed together, the entire mixture is considered as a secondary derivative. If the mixture was divided, each portion is a tertiary derivative. If one of the portions of the mixture that was divided fell on a loaf of bread that was terumahand then the other fell upon it, they do not disqualify it. If the two fell at the same time, they cause it to be considered as a tertiary derivative.
יד
כביצה אוכל שני וכביצה אוכל שלישי שבללן זה בזה הרי הכל שני חלקן כל אחד מהן שלישי נפל זה לעצמו [וזה לעצמו] על ככר של תרומה לא פסלוהו נפלו שניהן כאחד פסלוהו מפני שעשאוהו שלישי:
15
When an egg-sized portion of food that was a primary derivative of impurity and an egg-sized portion of food that was a tertiary derivative were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided, each portion is a secondary derivative. The rationale is that when a tertiary derivative touches a primary derivative, it becomes a secondary derivative.
טו
כביצה אוכל ראשון וכביצה אוכל שלישי שבללן זה בזה ראשון חלקן זה שני וזה שני שהשלישי שנגע בראשון נעשה שני:
16
When two egg-sized portions of food that were primary derivatives of impurity and two egg-sized portions of food that were secondary derivatives were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided in half, each portion is a primary derivative. If they were divided into three or four portions, each one of them is considered a secondary derivative.
Similarly, when two egg-sized portions of food that were secondary derivatives of impurity and two egg-sized portions of food that were tertiary derivatives were mixed together, the entire mixture is considered as a secondary derivative. If the mixture was divided in half, each portion is a secondary derivative. If they were divided into three or four portions, each one of them is considered a tertiary derivative.
טז
כשתי ביצים אוכל ראשון וכשתי ביצים אוכל שני שבללן הכל ראשון חלקן לשנים כל אחד מהן ראשון חלקן לשלשה חלקים או לארבעה כל אחד מהן שני וכן כשתי ביצים אוכל שני וכשתי ביצים אוכל שלישי שבללן הכל שני חלקן לשנים כל אחד מהן שני לשלשה ולארבעה הרי כל אחד מהן שלישי:
• Avel - Chapter 9
• Hayom Yom: Today's Hayom Yom
1
Whenever a person rends his garments after the loss of a relative other than a parent, he may sew the tear after the seven days of mourning and mend it after thirty days. For one's father and mother, he may sew the tear after thirty days, but may never mend it. A woman should rend her garments and sew them immediately, even when she lost a father or mother, as an expression of modesty.
א
כל הקרעים שקורע אדם על שאר קרוביו שולל הקרע לאחר שבעה ומאחה לאחר שלשים על אביו ועל אמו שולל לאחר שלשים ואינו מאחה לעולם והאשה קורעת ושוללת מיד אפילו על אביה ועל אמה מפני הצניעות:
2
Just as a person must rend his garments for the loss of his father and mother; so, too, he is obligated to rend his garments for the loss of a teacher who instructed him in the Torah, a nasi, the av beit din, the majority of the community who were slain, the cursing of God's name, the burning of a Torah scroll, when seeing the cities of Judah, Jerusalem, and the Temple in their destruction.
ב
כדרך שקורע אדם על אביו ועל אמו כך חייב לקרוע על רבו שלמדו תורה ועל הנשיא ועל אב בית דין ועל רוב הצבור שנהרג ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל ירושלים ועל המקדש:
3
All of these tears should be rent to the extent that one reveals his heart and they should never be mended. Although they should never be mended, they may be sewed irregularly, sewn after the sides are wound or twisted together, or sewn like ladders. All that was forbidden was Alexandrian mending.
Whenever a person tears a garment in a place where it was sewn irregularly or sewn after the sides were wound and twisted together, his act is of no consequence. If, however, he rips a garment where it has been mended in an Alexandrian manner, it is of consequence.
Even one turns a rent garment upside down and makes its collar its hem, he should not mend it.
ג
כל אלו הקרעים קורע עד שמגלה את לבו ואינו מאחה לעולם ואף על פי שאין מתאחין מותר לשוללן למללן וללקטן ולעשותם כמין סולמות ולא אסרו אלא באיחוי אלכסנדרי בלבד וכל הקורע מתוך השלל או המלל או הלקוט לא עשה כלום אבל קורע מתוך האיחוי האלכסנדרי בלבד אפילו הפך הכלי ונעשה שפתו למטה לא יאחה:
4
Just as the seller may not mend it; so, too, the purchaser may not. Therefore the seller must notify the purchaser that this tear may not be mended.
ד
וכשם שהמוכר אסור לאחותו כך הלוקח לפיכך המוכר צריך להודיע ללוקח שקרע זה אינו מתאחה:
5
What is the source that teaches that one is obligated to rend his garments at his teacher's death just as he rends his garments for his father? II Kings 2:12 states: "He was calling out: 'My father, my father, the chariot of Israel and its horsemen.' And then he no longer saw him. And he took hold of his garments and tore them into two halves." This teaches that one must rip apart the collar.
ה
ומנין שקורע על רבו כדרך שקורע על אביו שנאמר והוא מצעק אבי אבי רכב ישראל ופרשיו ולא ראהו עוד ויחזק בבגדיו ויקרעם לשנים קרעים מכאן שחייב להבדיל השפה:
6
What is the source that teaches that one is obligated to rend his garments at the death of the nasi, the av beit din, and a report that the majority of the community have been slain? II Samuel 1:11-12 relates: "David took hold of his garments and rent them as did all the people who were with him. They mourned, they cried, and they fasted until the evening for Saul - the nasi - for his son Jonathan - the av beit din - and for the people of God and the House of Israel for they fell by the sword" - this is an unfavorable report.
ו
ומנין שקורעין על הנשיא ועל אב בית דין ועל שמועה שבאה שנהרג רוב צבור שנאמר ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול זה נשיא ועל יהונתן בנו זה אב"ד ועל עם ה' ועל בית ישראל כי נפלו בחרב זו שמועה רעה:
7
What is the source which teaches that one is obligated to rend his garments when hearing the blasphemy of God's name? II Kings 18:37 states: "And Elyakim ben Chilkiyah who oversaw the palace, Shevna the scribe, and Yoach ben Asaf the secretary, came to Chizkiyahu with rent garments." Just as one who hears the blasphemy itself must rend his garments; so, too, one who hears the report of the blasphemy from the listeners must rend his garments.
ז
ומנין שקורעין על ברכת השם שנאמר ויבא אליקים בן חלקיהו אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים אחד השומע ואחד השומע מפי שומע חייבין לקרוע:
8
The witnesses are not obligated to rend their garments when they testify in court, for they already tore them when they heard the blasphemy.
ח
והעדים אין חייבין לקרוע כשיעידו בבית דין שכבר קרעו בשעה ששמעו:
9
What is the source which teaches that one is obligated to rend his garments for a Torah scroll that is burnt? Jeremiah 36:23-24 states: "And it came to pass that when Yehudi would read three or four columns... until the entire scroll was consumed by the fire in the hearth. And neither the king nor his servants became fearful, nor did they rend their garments." Implied is that one is obligated to rend one's garments.
One is obligated to rend one's garments only because of a Torah scroll that was burnt arrogantly as in the incident cited. One is obligated to rend one's garments twice: once for the parchment and once for the writing, as ibid.:27 states: "After the king burnt the scroll and the words."
ט
ומנין שקורעין על ספר תורה שנשרף שנאמר ויהי כקרא יהודי שלש דלתות וארבעה וגו' עד תם כל המגילה על האש אשר על האח ולא פחדו ולא קרעו את בגדיהם המלך וכל עבדיו מכלל שחייבין לקרוע ואין חייבין לקרוע אלא על ספר תורה שנשרף בזרוע כמעשה שהיה וחייב לקרוע שתי קריעות אחת על הגויל ואחת על הכתב שנאמר אחרי שרוף המלך את המגילה ואת הדברים:
10
What is the source which teaches that one is obligated to rend his garments when seeing the cities of Judah, Jerusalem, and the Temple in their destruction? Jeremiah 41:5relates: "Men came from Shechem, from Shiloh, and from Samaria, eighty men with their beards shaven and their garments rent."
י
ומנין שקורעין על ערי יהודה ועל ירושלים ועל המקדש שחרבו שנאמר ויבואו אנשים משכם ומשילה ומשומרון שמונים איש מגולחי זקן וקרועי בגדים:
11
Whoever is present with a dying person at the time his soul expires is obligated to rend his garments even if he is not his relative. Similarly, when a virtuous person dies, everyone is obligated to rend his garments because of him, even though he is not a sage. They tear them a handbreadth as other mourners do. When, however, a sage dies, everyone is considered as his relative. They rend their garments for him until they reveal their hearts and uncover their right arms. The house of study of that sage should be discontinued for all seven days of mourning.
Torah scholars have universally accepted the custom of rending their garments for a handbreadth in respect for each other even though they are equal in stature and neither of them teaches the other.
יא
כל מי שעמד עם המת בשעת יציאת נשמתו אע"פ שאינו קרובו חייב לקרוע וכן אדם כשר שמת הכל חייבין לקרוע עליו אף על פי שאינו חכם וקורעין טפח כשאר האבלים אבל חכם שמת הכל קרוביו והכל קורעין עליו עד שמגלין את לבם וחולצין מימין ובית מדרשו של אותו חכם בטל כל שבעה וכבר נהגו תלמידי חכמים בכל מקום לקרוע זה על זה טפח אע"פ שהן שוין ואין אחד מהם מלמד את חבירו:
12
Whenever a person rends his garments because of a sage who dies, as soon as he turns away from the bier, he may sew it irregularly. It appears to me that when a person rends his garments for a sage, he may mend them on the following day. For even when his teacher dies, one should mourn for him for only one day, either the day of his death or the day he hears the report of his death.
Similarly, it appears to me that a person who rends his garments because of the death of the nasi or the like may sew them irregularly on the following day even though he may never mend them.
יב
כל הקורעים על החכם שמת כיון שהחזירו פניהן מאחורי המטה שוללין ויראה לי שהקורע על החכם מאחה למחר שאפילו רבו שמת אין מתאבל עליו אלא יום אחד בלבד או יום מיתה או יום שמועה וכן יראה לי שהקורע על הנשיא וכיוצא בו שולל למחר אף על פי שאינו מאחה עליהם לעולם:
13
When a report comes that a sage has died, we rend our garments only at the time he is eulogized. This is the honor granted to him. One may sew the garment that day and mend it on the following day.
יג
חכם שבאה שמועתו שמת אין קורעין עליו אלא בשעת הספדו וזהו כבודו ושולל בו ביום ומאחה למחר:
14
When the Av Beit Din dies, everyone rends their garments because of him and uncovers their left arm. All of the houses of study in the city are discontinued. The members of the synagogue enter the synagogue and change their places. Those who sit at the south should sit at the north and those who sit at the north should sit at the south.
יד
אב בית דין שמת הכל קורעין עליו וחולצין משמאל וכל בתי מדרשות שבעירו בטלין ובני בית הכנסת נכנסין לבית הכנסת ומשנין את מקומן היושבין בדרום ישבו בצפון והיושבים בצפון ישבו בדרום:
15
When a nasi dies, everyone rends their garments because of him and uncovers both arms. All of the houses of study are discontinued. The members of the synagogue enter the synagogue on the Sabbath, call seven men to the Torah reading and depart. They should not stroll in the market place, but instead should sit together in families mourning the entire day.
טו
נשיא שמת הכל קורעין עליו וחולצין שתי הידים מכאן ומכאן ובכל בתי מדרשות בטלים ובני בית הכנסת נכנסין בשבת לבית הכנסת וקוראין שבעה ולא יטיילו בשוק אלא יושבין משפחות משפחות דוים כל היום:
Avel - Chapter 10
1
The Sabbath is counted as one of the days of mourning. Nevertheless, the laws of mourning are not observed on the Sabbath with the exception of private matters, e.g., veiling one's head, marital relations, and washing with hot water. With regard to matters which are obvious, however, the mourning laws are not observed. Instead, one may wear shoes, position his bed upright, and greet everyone.
If the mourner has another garment, he should change it. He should not wear a torn garment on the Sabbath even because of his father and mother. If he does not have a garment to change, he should turn the tear to the other side.
א
השבת עולה למנין אבילות ואין אבילות בשבת אלא בדברים שבצנעה כגון עטיפת הראש ותשמיש המטה ורחיצה בחמין אבל דברים שבגלוי אינו נוהג בהן אבלות אלא לובש מנעליו וזוקף את המטה ונותן שלום לכל אדם ואם יש לו בגד מחליף ולא ילבש בגד קרוע בשבת אפילו על אביו ועל אמו ואם אין לו להחליף מחזיר את הקרע לאחריו:
2
When may one position his bed upright on Friday? From the afternoon onward. Nevertheless, one should not sit on the upright bed until nightfall. Even when there remains only one day for the seven days of mourning, one should overturn the beds again on Saturday night.
ב
מאימתי זוקפים את המטות בערב שבת מן המנחה ולמעלה ואעפ"כ לא ישב עליה עד שתחשך ואע"פ שלא נשתייר לו אלא יום אחד חוזר וכופה אותן במוצאי שבת:
3
On the festivals and similarly, Rosh HaShanah and Yom Kippur, we do not observe any of the mourning rites at all. Moreover, whenever anyone buries his dead even a small amount of time before a festival or before Rosh HaShanah or Yom Kippur, the decree requiring him to observe seven days of mourning is nullified.
Thus after Rosh HaShanah and Yom Kippur, a mourner counts 23 days. After Pesach, he counts16 days - for the seven days of mourning are nullified and the seven days of the festival are equal to 14. Similarly, if the deceased was buried before Shavuos, the mourner counts 16 days afterwards. For even though the holiday is only one day, since it is a festival, it is counted as seven days.
ג
הרגלים וכן ראש השנה ויוה"כ אין דבר מדברי אבלות נוהג בהן וכל הקובר את מתו אפילו שעה אחת קודם הרגל או קודם ראש השנה ויום הכפורים בטלה ממנו גזירת שבעה נמצא מונה לאחר ראש השנה ויוה"כ שלשה ועשרים יום ולאחר הפסח ששה עשר יום שהרי בטלה גזירת שבעה ושבעת ימי החג הרי ארבעה עשר וכן אם קבר קודם עצרת מונה אחריה ששה עשר יום אע"פשהוא יום אחד הרי היא רגל ועולה לשבעה ימים:
4
When a person buries his dead before Sukkos, he should count only nine days after the festival. For Shemini Atzeret is a holiday in its own right. Thus the first day concludes the seven days, then come the seven days of the holiday, and the eighth day is considered as a festival. Thus there are 21 days.
ד
קבר את מתו קודם חג הסוכות מונה אחר החג תשעה ימים בלבד שהרי שמיני עצרת רגל בפני עצמו ונמצא יום טוב הראשון מפסיק שבעה ושבעת ימי החג ושמיני של חג רגל אחד הרי אחד ועשרים יום:
5
When a person buries his dead seven days before any one of the festivals or seven days before Rosh HaShanah or Yom Kippur, the decree requiring him to observe the 30 days of mourning is nullified. He is permitted to cut his hair and launder his garments on the day preceding the festival or Yom Kippur. The rationale is that a portion of the day is considered as the entire day. After the holiday, he does not count any other days of mourning.
If, however, he is mourning for his father or mother - even if they died more than 30 days before the festival - he may not cut his hair until it grows uncontrolled or until his friends rebuke him. The festivals do not nullify this measure.
ה
הקובר את מתו שבעת ימים קודם רגל מן הרגלים או קודם ראש השנה ויוה"כ בטלה גזרת שלשים ומותר לספר ולכבס בערב יום טוב או בערב יום הכפורים שמקצת היום ככולו ואינו מונה לאחריהם כלום ואם על אביו ועל אמו הוא מתאבל אפילו מתו קודם הרגל שלשים יום אינו מגלח עד שישלח פרע או עד שיגערו בו חביריו ואין הרגלים מפסיקין דבר זה:
6
When the sixth day of mourning falls on the day before the festival - needless to say, this law applies if the fifth or the third day falls on that day - he may not cut his hair. The festival nullifies only the decree requiring him to mourn for seven days. He is not permitted to wash, anoint himself, or perform any other practice forbidden during the days of mourning until the onset of the festival. The festival concludes the seven days of mourning. After the festival, he concludes all 30 days from the day of the death. During them, he is forbidden to perform any of the five practices mentioned in Chapter 6.
ו
חל ששי שלו בערב הרגל ואין צריך לומר חמישי או שלישי אינו מגלח ולא בטלה ממנו אלא גזירת שבעה בלבד ואינו מותר לרחוץ ולסוך ולעשות דבר עד שיכנס יום טוב ויום טוב מפסיק שאר השבעה ולאחר יום טוב משלים כל שלשים יום מיום המיתה ואסור בהן בכל חמשה דברים:
7
The following rules apply when the seventh day of mourning falls on the day before a festival and that day is the Sabbath. The decree requiring him to observe the 30 days of mourning is nullified and he may cut his hair in the midst of the holiday. For he was held back by forces beyond his control since he cannot cut his hair on the Sabbath. Similarly, one may cut one's hair after Shavuot or after Rosh HaShanah and Yom Kippur, for the decree requiring him to observe the 30 days of mourning has been nullified and he may cut his hair whenever he desires.
ז
חל שביעי שלו להיות בערב הרגל והרי הוא שבת בטלה ממנו גזרת שלשים ומותר לגלח בתוך המועד שהרי אנוס היה ואי אפשר לו לגלח בשבת וכן מגלח אחר עצרת או אחר ראש השנה ויוה"כ שהרי בטלה גזירת שלשים ויש לו לגלח בכל עת שירצה:
8
When a person buries his dead in the midst of a festival, the laws of mourning do not apply to him. He does not observe the mourning rites in the midst of the festival. Instead, after the festival he begins to count the seven days of mourning and observes all of the mourning rites at that time. He counts the 30 days of Sheloshimfrom the day of the burial. In the days that remain from these 30 days, he observes all the restrictions required.
ח
הקובר את מתו בתוך הרגל לא חלה עליו אבילות כלל ואינו נוהג אבילות ברגל אלא לאחר הרגל מתחיל למנות שבעה ונוהג בהן כל דברי אבלות ומונה שלשים מיום הקבורה ונוהג בשאר השלשים בכל גזירות שלשים:
9
In the above situation, in places where the holidays are observed for two days, one should count seven days from the second day of the final days of the festival. Since its observance is a Rabbinic institution, it is included in the reckoning and he need count only six days afterwards. He counts the 30 days ofSheloshim from the day of the burial as stated above.
ט
המקומות שעושין שני ימים טובים מונה השבעה מיום טוב שני האחרון אף על פי שאינו נוהג אבילות הואיל ומדבריהם הוא עולה לו מן המנין ומונה אחריו ששה ימים בלבד ומונה שלשים יום מיום הקבורה כמו שאמרנו:
10
When a person buries his dead on the second day of a holiday which is the final day of a festival or on the second day of Shavuot, he should observe mourning rites, for the observance of the second day of a festival is a Rabbinic institution and the observance of mourning rites on the first day is a Scriptural obligation. Hence the observance of a positive Rabbinic commandment is superseded by the observance of a positive Scriptural commandment.
If, however, one buries his dead on the second day of Rosh HaShanah, he should not observe the mourning rites. For the two days of Rosh HaShanah are considered as one long day, because of the rationale explained in Hilchot Kiddush HaChodesh.
י
הקובר את מתו ביום טוב שני שהוא יום טוב האחרון או ביום טוב שני של עצרת נוהג בו אבלות הואיל ויום טוב שני מדבריהם ואבלות יום ראשון של תורה ידחה עשה של דבריהם מפני עשה של תורה אבל אם קבר ביום טוב שני של ראש השנה אינו נוהג בו אבלות ששניהן כיום ארוך הן מטעם שביארנו בהלכות קדוש החדש:
Avel - Chapter 11
1
Although the mourning rites are not observed at all during the festival, one should rend his garments because of his dead on a festival and uncover his shoulder. Similarly, we bring the mourners bread of comfort during a festival. All of the above applies during Chol HaMoed. On a festival, even the second day of a festival, one should not rend his garments, uncover a shoulder, or bring bread of comfort.
א
אף על פי שאין אבלות במועד קורע על מתו במועד וחולץ כתיפו ומברין את האבלים לחם במועד כל אלו בחולו של מועד אבל ביום טוב אפילו ביום טוב שני אין קורעין ולא חולצין ולא מברין:
2
We rend our garments and uncover our shoulders during a festival only for the relatives for whom we are obligated to mourn, for a sage, an upright person, or for a person when one was present at the time his soul expired.
Everyone brings the meal of comfort to his colleague for a sage during a festival in the main street of the city in the way the meal of comfort is brought for mourners. For everyone is a mourner because of him.
ב
אין קורעין במועד ולא חולצין אלא הקרובים שחייבין באבל או הקורע והחולץ על החכם או על אדם כשר או מי שהיה עומד בשעת יציאת נשמה ומברין הכל על החכם במועד לתוך הרחבה כדרך שמברין את האבלים שהכל אבלים עליו:
3
When we bring mourners the meal of comfort during a festival, we serve them while they are sitting on upright couches. We do not recite the mourning blessing during a festival. We do however stand in a line, comfort the mourners, and take leave of them.
We do not leave the bier in the public thoroughfare lest that encourage the delivery of a eulogy. For it is forbidden to deliver eulogies and to fast during a festival. Similarly, one should not gather the bones of one's father and mother during a festival for this evokes mourning for the person. Needless to say, this applies with regard to one's other relatives.
Similarly, we do not eulogize the dead on Chanukah, Purim, or Rosh Chodesh. We do, however, observe all the rites of mourning on those days. It is permitted to deliver eulogies on the days which precede and which follow Chanukah and Purim.
ג
כשמברין את האבלים במועד אין מברין אלא על מטות זקופות ואין אומרין ברכת אבלים במועד אבל עומדין בשורה ומנחמין ופוטרין ואין מניחין את המטה ברחוב שלא להרגיל את ההספד שהמועד אסור בהספד ובתענית וכן אין מלקטים עצמות אביו ואמו במועד שאבל הוא לו ואין צריך לומר שאר קרובים וכן אין מספידין את המת בחנוכה ובפורים ולא בראשי חדשים אבל נוהגין בהן כל דברי אבלות ומותר לספוד לפני חנוכה ופורים ולאחריהן:
4
During a festival, the woman may lament, but they do not pound their hands together in grief. On Rosh Chodesh, Chanukah, and Purim, they may both lament and pound their hands together in grief; they may not, however, recite dirges on any of these days. Once the dead has been buried, they should neither lament, nor pound their hands together.
ד
הנשים במועד מענות אבל לא מטפחות ובראשי חדשים ובחנוכה ובפורים מענות ומטפחות אבל אין מקוננות לא בזה ולא בזה נקבר המת לא מענות ולא מטפחות:
5
What is meant by lamenting? That all raise their voices in mourning together. By reciting dirges? That one recites a dirge and all respond in lament, as implied by Jeremiah 9:19: "to teach your daughters mourning and a woman, her friends, a dirge."
When do all the above restrictions apply? When ordinary people die. When, however, a Torah scholar dies, he is eulogized during a festival. Needless to say, this applies on Chanukah, Purim, and Rosh Chodesh. This does not apply on the second day of a holiday.
On the days when a eulogy is permitted, it is permitted only in the deceased's presence. Once he is buried, a eulogy is forbidden. On the day when one hears a report of his death, it is as if one is in his presence and he may be eulogized even if it is a distant report.
ה
אי זהו ענוי שכולן עונות כאחת קינה שאחת אומרת וכולן עונות אחריה שנאמר ולמדנה בנותיכם נהי ואשה רעותה קינה במה דברים אמורים בשאר העם שמתו אבל תלמיד חכם שמת סופדים אותו במועד ואין צריך לומר בחנוכה ובפורים וראשי חדשים אבל לא ביום טוב שני ואין סופדין אותו בימים אלו אלא בפניו נקבר אסורין בהספד ויום שמועתו כבפניו הוא וסופדין אותו אף על פי שהיא רחוקה:
6
A woman should not have a eulogy recited for a deceased person within 30 days so that the festival will not arrive when they are grieving. For a deceased person will not be forgotten in less than 30 days. When does the above apply? With regard to a person who died previously. If, however, a person died within 30 days of a festival, a eulogy may be recited.
ו
לא תעורר אשה על מת שלה שלשים יום קודם לחג כדי שלא יבא החג והם דוים שאין המת משתכח מן הלב שלשים יום בד"א במת ישן אבל אם מת בתוך שלשים יום סמוך לחג מעוררת:
7
The seven days of the wedding celebrations are comparable to a festival. Thus if a close relative of a person - even his father or mother - dies in the middle of these days of celebration, he should complete the seven days of celebration and then observe the seven days of mourning. He also counts the 30 days of mourning from the conclusion of the days of celebration.
ז
שבעת ימי החתנות הרי הן כרגל ומי שמת לו מת בתוך ימי המשתה אפילו אביו ואמו משלים שבעת ימי השמחה ואח"כ נוהג שבעת ימי אבלות ומונה השלשים מאחר ימי השמחה:
8
The following rules apply when one prepared all the necessities for the wedding feast, baked his bread, slaughtered his animals to enter the celebration, and then one of his close relatives died before he began the celebration. If he did not place the meat in water, he should sell the meat and the bread, observe the seven days of mourning, and then observe the seven days of the wedding celebrations.
If he already placed the meat in water - in which instance, it cannot be resold - the corpse is placed inside a room and the groom and the bride are taken to the wedding canopy. Afterwards, he should engage in the marital relations which are a mitzvah, and then separate from his wife. He should observe the seven days of celebration and then the seven days of mourning.
Throughout the seven days of celebration, he must observe the private aspects of the laws of mourning as is required on the Sabbath. Therefore he should sleep together with other men and his wife should sleep with other women so that they do not engage in relations. For these 30 days, the bride should not be prevented from wearing jewelry.
In a place where it is possible to sell the meat even though it was placed in water, it should be sold and the mourning period observed first. In a place where it is impossible to sell the meat even though it was not placed in water, the wedding celebrations should be observed first.
When does the above apply? When the father of the groom or the mother of the bride die. For if this feast is spoiled, they have no one to work to prepare another for them. If, however, the father of the bride, the mother of the groom, or other relatives die, one should observe the mourning period first. Only afterwards, should he enter the marriage canopy and observe the seven days of wedding celebrations.
ח
הכין כל צרכי הסעודה ואפה פתו וטבח טבחו כדי שיכנסו לשמחה ומת לו מת קודם שיכנסו לשמחה אם לא נתן מים על גבי בשר מוכר הבשר והפת ונוהג שבעת ימי אבלות ואחר כך נוהג שבעת ימי המשתה ואם נתן מים על גבי בשר שהרי אי אפשר למוכרו מכניסין את המת לחדר ואת החתן ואת הכלה לחופה ובועל בעילת מצוה ופורש ונוהג שבעת ימי המשתה ואח"כ נוהג שבעת ימי אבלות וכל אותן הימים נוהג בדברים שבצנעה כשבת לפיכך הוא ישן בין האנשים ואשתו ישנה בין הנשים כדי שלא ישמש מטתו ואין מונעין תכשיטין מן הכלה כל שלשים יום היו במקום שאפשר למכור הבשר אע"פשנתן עליו מים מוכר ונוהג אבילות תחלה היו במקום שאי אפשר למכור הבשר אע"פ שלא נתן עליו מים נוהג שבעת ימי המשתה תחלה במה דברים אמורים כשמת אביו של חתן או אמה של כלה שאם יפסידו סעודה זו אין להם מי שיטרח להם אבל אם מת אביה של כלה או אמו של חתן או שאר קרוביהם נוהגין שבעת ימי האבל תחילה ואחר כך תכנס לחופה וינהגו שבעת ימי המשתה:
• Monday, 15 Tishrei, 5777 · 17 October 2016
• "Today's Day"
• Thursday, Tishrei 15, 1st Day of Sukot, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: It is analogous (p. 519) ...nullified, forevermore. (p. 521).
When giving the etrog-lulav set to another for him to pronounce the b'racha, say explicitly that this is a gift conditional on its return, particularly on the first day. This is of value for the giver1 and the recipient.2 My father instructed that one should start saying shehecheyanu with the lulav in one hand and etrog in the other.3
The verses Ki amarti, etc. (p. 326) are said only on Hosha'ana Raba.
During the day, the b'racha of leisheiv ba'suka (p. 251) is also said after kiddush (p. 250), not after hamotzi.
We know the procedure (for the congregant) during the blessing of the kohanim4 because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing5 of the kohanim.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.The owner of the etrog-lulav set.
2.The user.
3.At the close of the b'racha, he is to hold them together.
4.See above, second day of Shavuot, p. 60.
5.Often referred to colloquially as duchening (Yiddish).
• Daily Thought:• "Today's Day"
• Thursday, Tishrei 15, 1st Day of Sukot, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: It is analogous (p. 519) ...nullified, forevermore. (p. 521).
When giving the etrog-lulav set to another for him to pronounce the b'racha, say explicitly that this is a gift conditional on its return, particularly on the first day. This is of value for the giver1 and the recipient.2 My father instructed that one should start saying shehecheyanu with the lulav in one hand and etrog in the other.3
The verses Ki amarti, etc. (p. 326) are said only on Hosha'ana Raba.
During the day, the b'racha of leisheiv ba'suka (p. 251) is also said after kiddush (p. 250), not after hamotzi.
We know the procedure (for the congregant) during the blessing of the kohanim4 because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing5 of the kohanim.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.The owner of the etrog-lulav set.
2.The user.
3.At the close of the b'racha, he is to hold them together.
4.See above, second day of Shavuot, p. 60.
5.Often referred to colloquially as duchening (Yiddish).
Explosive Joy
Joy is an overflowing, an explosion.
Something enters a person’s life for which he could never be prepared, and his previously tidy self erupts in song, dance and joy.
Approach the divine with a calculated mind, and there is no window for joy. Embrace the infinite beyond mind, and let joy surprise you.
CHABAD - TODAY IN JUDAISM: Sunday, 16 October 2016 - Today is: Sunday, 14 Tishrei, 5777 · 16 October 2016 - Erev Sukkot - Candle Lighting: Light Holiday Candles before sunset ––:––.
Today's Laws & Customs:
• Prepare "Four Kinds" in Sukkah
It is customary to prepare the "four kinds" for use on Sukkot, binding the threehadassim (myrtle twigs) and two aravot (willow twigs) to the lulav (palm frond), in the sukkah on the afternoon preceding the festival.• Link: It Takes All Kinds
Daily Quote:
Those who are born are destined to die, and those who died are destined to live[Ethics of the Fathers 4:22]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Vezot Hab'rachah, 1st Portion (Deuteronomy 33:1-33:7) with Rashi
• Deuteronomy Chapter 33
1And this is the blessing with which Moses, the man of God, blessed the children of Israel [just] before his death. אוְזֹ֣את הַבְּרָכָ֗ה אֲשֶׁ֨ר בֵּרַ֥ךְ משֶׁ֛ה אִ֥ישׁ הָֽאֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל לִפְנֵ֖י מוֹתֽוֹ:
And this is the blessing… [just] before his death: Very close to the time of his death. — [see Sifrei 33: 1] “For, if not now, when?” וזאת הברכה, לפני מותו: סמוך למיתתו שאם לא עכשיו אימתי:
2He said: "The Lord came from Sinai and shone forth from Seir to them; He appeared from Mount Paran and came with some of the holy myriads; from His right hand was a fiery Law for them. בוַיֹּאמַ֗ר יְהֹוָ֞ה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֨יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִֽבְבֹ֣ת קֹ֑דֶשׁ מִֽימִינ֕וֹ אֵ֥שׁ דָּ֖ת לָֽמוֹ:
He said: The Lord came from Sinai: Moses initiated his blessing by praising the Omnipresent, and then he addressed the needs of Israel. — [Sifrei 33:2] The praise with which Moses commenced, mentions the merit of Israel. All this was a way of conciliation, as if to say, “These people are worthy that a blessing should rest upon them.” ויאמר ה' מסיני בא: פתח תחלה בשבחו של מקום ואחר כך פתח בצרכיהם של ישראל. ובשבח שפתח בו יש בו הזכרת זכות לישראל וכל זה דרך ריצוי הוא, כלומר כדאי הם אלו שתחול עליהם ברכה:
came from Sinai: He came out toward them when they came to stand at the foot of the mountain, as a bridegroom goes forth to greet his bride, as it is said, “[And Moses brought the people forth] toward God” (Exod. 19:17). We learn from this, that God came out toward them (Mechilta 19:17). מסיני בא: יצא לקראתם כשבאו להתיצב בתחתית ההר כחתן היוצא להקביל פני כלה, שנאמר (שמות יט, יז) לקראת האלהים, למדנו שיצא כנגדם:
and shone forth from Seir to them: [Why did He come from Seir?] Because God first offered the children of Esau [who dwelled in Seir] that they accept the Torah, but they did not want [to accept it]. וזרח משעיר למו: שפתח לבני עשו שיקבלו את התורה ולא רצו:
He appeared: to them [Israel] הופיע: להם:
from Mount Paran: [Why did God then come from Paran?] Because He went there and offered the children of Ishmael [who dwelled in Paran] to accept the Torah, but they [also] did not want [to accept it]. — [A.Z. 2b] מהר פארן: שהלך שם ופתח לבני ישמעאל שיקבלוה, ולא רצו:
and came: to Israel. ואתה: לישראל
with some holy myriads: With God were only some of the myriads of His holy angels, but not all of them, nor [even] most of them. This is unlike the manner of a mortal, who displays all the splendor of his riches and his glory on his wedding day. — [Sifrei 33:2] מרבבת קדש: ועמו מקצת רבבות מלאכי קדש, ולא כולם ולא רובם, ולא כדרך בשר ודם שמראה כל כבוד עשרו ותפארתו ביום חופתו:
a fiery law for them: It was originally written before God in [letters of] black fire upon [a background of] white fire. — [Tanchuma Bereishith 1] He gave it to them on tablets, inscribed, [as it were,] by His right hand [thus it is said here, “from His right hand”]. Another explanation of אֵשׁ דָּת : As the Targum renders it, that He gave it to them from amidst the fire. אש דת: שהיתה כתובה מאז לפניו באש שחורה על גב אש לבנה, נתן להם בלוחות כתב יד ימינו. דבר אחר אש דת כתרגומו, שנתנה להם מתוך האש:
3Indeed, You showed love for peoples; all his holy ones are in Your hand, for they let themselves be centered at Your feet, bearing Your utterances. גאַ֚ף חֹבֵ֣ב עַמִּ֔ים כָּל־קְדשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ:
Indeed, You showed love for peoples: [God] also displayed great affection to the tribes, each one of whom were known as a people, for only Benjamin was destined to be born when the Holy One, blessed is He, said to Jacob, “A nation and a multitude of nations shall come into existence from you” (Genesis 35:11). [Thus we see that Benjamin alone was called “a nation.” “A multitude of nations” refers to Ephraim and Manasseh. See Rashi on Gen. 35:11, 48:4.]- [Gen. Rabbah 82:4] אף חבב עמים: גם חבה יתירה חבב את השבטים. כל אחד ואחד קרוי עם, שהרי בנימין לבדו היה עתיד להוולד כשאמר הקב"ה ליעקב (בראשית לה, יא) גוי וקהל גוים יהיה ממך:
all his holy ones are in Your hand: [This refers to] the souls of the righteous, which are hidden away with God, as it is said, “But my lord’s soul shall be bound up in the bundle of life, with the Lord, your God” (I Sam. 25:29). - [Sifrei 33:3] כל קדשיו בידך: נפשות הצדיקים הגנוזות אתו, כענין שנאמר (שמואל א' כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך:
for they […] be centered at Your feet: And Israel is indeed worthy of this [privilege to have their souls hidden away with God], because they placed themselves right in the middle (תּוֹךְ) of the bottom of the mountain at Your feet [figuratively speaking] at Sinai. The word תֻּכּוּ is in the passive conjugation, which has the meaning: הִתְוַכּוּ, “They [allowed themselves] to be placed right in the middle (תּוֹךְ)” [of the underside of the mountain], between Your feet. והם תכו לרגלך: והם ראוים לכך, שהרי תכו עצמן לתוך תחתית ההר לרגלך בסיני. תכו לשון פועלו, הותווכו לתוך מרגלותיך:
bearing Your utterances: They bore upon themselves the yoke of Your Torah. — [Sifrei 33:3] ישא מדברתיך: נשאו עליהם עול תורתך:
Your Torah: Heb. מִדַּבְּרֹתֶיךָ. The mem in it [i.e., in this word] is somewhat of a root letter [rather than a prefix], as in “And he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7:89); and “And I heard what was being spoken (מִדַּבֵּר) to me” (Ezek. 2:2). This form is similar to מִתְדַּבֵּר אֵלַי, [speaking to Himself for me to hear, see Rashi on Num. 7:89]. This too, namely, the word מִדַּבְּרֹתֶיךָ, means: “what You were speaking to let me know what to tell the children of Israel.” Tes porparledurs in Old French. Onkelos, however, renders [the phrase יִשָּׂא מִדַּבְּרֹתֶיךָ as: “they traveled (יִשָּׂא like יִסַּע) according to Your commands (דַּבְּרֹתֶיךָ).” Thus, the mem is a servile prefix, with the meaning of מִן, from. [Thus, according to Onkelos, the word מִדַּבְּרֹתֶיךָ literally means, from Your utterances.] Another explanation [of this verse is as follows]: Indeed, You showed love for peoples — even when You displayed Your affection towards the nations of the world, showing them a smiling [friendly] face, and You delivered Israel into their hands, מדברתיך: המ"ם בו קרוב ליסוד, כמו (במדבר ז, פט) וישמע את הקול מדבר אליו, (יחזקאל ב, ב) ואשמע את קול מדבר אלי, כמו מתדבר אלי, אף זה מדברותיך מה שהיית מדבר להשמיעני לאמר להם. טיי"ש פורפרלידורי"ש בלע"ז [דיבורך]. ואונקלוס תרגם שהיו נוסעים על פי דבריך, והמ"ם בו שמוש משמשת לשון מן. דבר אחר אף חבב עמים אף בשעת חבתם של אומות העולם שהראית להם פנים שוחקות ומסרת את ישראל בידם:
all his holy ones are in Your hand: All Israel’s righteous and good people clung to You; they did not turn away from You, and You guarded them. — [B.B. 8a)] כל קדשיו בידך: כל צדיקיהם וטוביהם דבקו בך ולא משו מאחריך ואתה שומרם:
for they let themselves be centered at your feet: And they placed themselves right in the middle of, and entered beneath Your [protective] shadow; והם תכו לרגלך: והם מתמצעים ומתכנסים לתחת צלך:
bearing your utterances: And they gladly accepted Your decrees and Your laws. — [see Tanchuma 5] And these were their words: ישא מדברתיך: מקבלים גזרותיך ודתותיך בשמחה. ואלה דבריהם:
4The Torah that Moses commanded us is a legacy for the congregation of Jacob. דתּוֹרָ֥ה צִוָּה־לָ֖נוּ משֶׁ֑ה מֽוֹרָשָׁ֖ה קְהִלַּ֥ת יַֽעֲקֹֽב:
The Torah that Moses commanded us is a legacy for the congregation of Jacob: We have taken hold of it, and we will not forsake it! תורה: אשר צוה לנו משה מורשה היא לקהלת יעקב, אחזנוה ולא נעזבנה:
5And He was King in Jeshurun, whenever the sum total of the people were gathered, and the tribes of Israel were together, הוַיְהִ֥י בִֽישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם יַ֖חַד שִׁבְטֵ֥י יִשְׂרָאֵֽל:
And He was: i.e., the Holy One, blessed is He, ויהי: הקב"ה:
was King in Jeshurun: i.e., the yoke of God’s sovereignty was always upon them. בישרון מלך: תמיד עול מלכותו עליהם:
whenever the sum total of the people were gathered: At every gathering of רָאשֵׁי - meaning, whenever their number is gathered. רָאשֵׁי as in the verse,“When you take the count (רֹאשׁ) of the children of Israel” (Exod. 30:12). These people are worthy that I should bless them. Another explanation: When Israel is gathered together in a unified group, and there is peace among them, God is their King-but not when there is strife among them. — [Sifrei 33:5] בהתאסף: בכל התאסף ראשי חשבון אסיפתם. ראשי, כמו (שמות ל, יב) כי תשא את ראש, ראויין אלו שאברכם. דבר אחר, בהתאסף, בהתאספם יחד באגודה אחת ושלום ביניהם הוא מלכם, ולא כשיש מחלוקת ביניהם:
6May Reuben live and not die, and may his people be counted in the number. ויְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר:
May Reuben live: in this world, יחי ראובן: בעולם הזה:
and not die: in the world-to-come, that the incident involving Bilhah not be remembered against him. — [see Rashi Gen. 35:22; Sifrei 33:6] ואל ימות: לעולם הבא, שלא יזכר לו מעשה בלהה:
and may his people be counted in the number: May Reuben be counted along with the enumeration of the rest of his brothers. This [matter, that the incident involving Bilhah should not exclude Reuben from being counted together with his brothers] is similar to what is said: “[And Reuben went] and lay with Bilhah… and Jacob’s sons were twelve” (Gen. 35:22), [indicating] that he was not excluded from the number [of Jacob’s sons, on account of this incident]. ויהי מתיו מספר: נמנין במנין שאר אחיו, דוגמא היא זו כענין שנאמר (בראשית לה, כב) וישכב את בלהה ויהיו בני יעקב שנים עשר, שלא יצא מן המנין:
7May this [also be] for Judah." And he [Moses] said, "O Lord, hearken to Judah's voice and bring him to his people; may his hands do battle for him, and may You be a help against his adversaries." זוְזֹ֣את לִֽיהוּדָה֘ וַיֹּאמַר֒ שְׁמַ֤ע יְהֹוָה֙ ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּֽהְיֶֽה:
May this [also be] for Judah: He juxtaposed Judah to Reuben, because they both confessed to the wrong they had done, as it is said, “that wise men have told… to them alone… and no stranger passed between them” (Job 15:18-19). [This verse alludes to the confession of Reuben and Judah (“that wise men have told”), and how they were consequently blessed here together (“them alone”); although Levi was next in line chronologically to Reuben, nevertheless here, in the context of this blessing, Levi did not come between them (“no stranger came between them”), but rather, he was blessed immediately afterwards (verses 8-11).]- [see Rashi, Job 15:19] Our Rabbis further explained that during the entire forty years that Israel was in the desert, Judah’s bones were rolling in his coffin, because of the excommunication which he had accepted upon himself [when he took responsibility for Benjamin], as it is said, “If I will not bring him to you… then I have sinned against you all of the days” (Gen. 43:9). [So], Moses said, “Who caused Reuben to [publicly] confess his sin? It was Judah…” (see Sotah 7b) [and thus, by placing Judah together with Reuben, Moses alluded to this merit of Judah, and, in effect, “May the Lord listen to Judah’s voice,” is a prayer that Judah’s bones would finally come to rest]. וזאת ליהודה: סמך יהודה לראובן, מפני ששניהם הודו על קלקול שבידם, שנאמר (איוב טו, יח - יט) אשר חכמים יגידו וגו' להם לבדם וגו' ולא עבר זר בתוכם. ועוד פירשו רבותינו, שכל ארבעים שנה שהיו ישראל במדבר היו עצמות יהודה מתגלגלים בארון מפני נדוי שקבל עליו, שנאמר (בראשית מד, לב) וחטאתי לאבי כל הימים, אמר משה מי גרם לראובן שיודה יהודה וכו':
O Lord, hearken to Judah’s voice: [I.e., Also, hear the prayer of Judah’s descendants:] The prayer of David and Solomon, and the prayer of Asa because of the Ethiopians, and that of Jehoshaphat on account of the Ammonites, and that of Hezekiah because of Sennacherib. — [see Sifrei 33:7] שמע ה' קול יהודה: תפלת דוד ושלמה ואסא מפני הכושים, ויהושפט מפני העמונים, וחזקיה מפני סנחריב:
and bring him to his people: in peace, from war. ואל עמו תביאנו: לשלום מפני המלחמה:
his hands will do battle for him: May his hands fight his battle (רִיבוֹ), and may they exact his vengeance. ידיו רב לו: יריבו ריבו וינקמו נקמתו:
and may You be a help against his adversaries: [Moses here] was praying for [Judah’s descendant] Jehoshaphat, concerning the battle of Ramoth Gilead, [as Scripture states,] “Jehoshaphat cried out, and the Lord helped him (עֲזָרוֹ)” (II Chron. 18:31). Another explanation: ועזר מצריו תהיה: על יהושפט התפלל על מלחמת רמות גלעד, (דה"ב יח, לא) ויזעק יהושפט וה' עזרו. דבר אחר ...
O Lord, hearken to Judah’s voice: Here, included within Judah’s blessing, Moses alluded to [and incorporated] a blessing for Simeon [the allusion being in the word שְׁמַע, the very root of שִׁמְעוֹן]. Also [in accordance with this incorporation of Simeon within Judah], when they divided Eretz Israel [among the tribes], Simeon received [his portion] out of the lot of Judah, as Scripture states, “Out of the lot of the children of Judah was the inheritance of the children of Simeon” (Josh. 19:9). - [Sifrei 33:7] Now why did Moses not devote a separate blessing for him? Because he held against him what he had done in Shittim [referring to the sin of Zimri the son of Salu, a leader of the tribe of Simeon (see Num. 25:1-14)]. So it is written in the Aggadah of Psalms. — [Shocher Tov 90] שמע ה' קול יהודה: כאן רמז ברכה לשמעון מתוך ברכותיו של יהודה, ואף כשחלקו ארץ ישראל נטל שמעון מתוך גורלו של יהודה שנאמר (יהושע יט, ט) מחבל בני יהודה נחלת בני שמעון. ומפני מה לא ייחד לו ברכה בפני עצמו, שהיה בלבו עליו על מה שעשה בשטים, כן כתוב באגדת תהלים:
Daily Tehillim: Psalms Chapters 72-76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 14 Tishrei, 5777 · 16 October 2016
• Iggeret HaKodesh, middle of Epistle 22
• אך האמת אגיד לשומעים לי, כי אהבה מקלקלת השורה, והנה היא כסות עיניים שלא לראות האמת
Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 33
1And this is the blessing with which Moses, the man of God, blessed the children of Israel [just] before his death. אוְזֹ֣את הַבְּרָכָ֗ה אֲשֶׁ֨ר בֵּרַ֥ךְ משֶׁ֛ה אִ֥ישׁ הָֽאֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל לִפְנֵ֖י מוֹתֽוֹ:
And this is the blessing… [just] before his death: Very close to the time of his death. — [see Sifrei 33: 1] “For, if not now, when?” וזאת הברכה, לפני מותו: סמוך למיתתו שאם לא עכשיו אימתי:
2He said: "The Lord came from Sinai and shone forth from Seir to them; He appeared from Mount Paran and came with some of the holy myriads; from His right hand was a fiery Law for them. בוַיֹּאמַ֗ר יְהֹוָ֞ה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֨יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִֽבְבֹ֣ת קֹ֑דֶשׁ מִֽימִינ֕וֹ אֵ֥שׁ דָּ֖ת לָֽמוֹ:
He said: The Lord came from Sinai: Moses initiated his blessing by praising the Omnipresent, and then he addressed the needs of Israel. — [Sifrei 33:2] The praise with which Moses commenced, mentions the merit of Israel. All this was a way of conciliation, as if to say, “These people are worthy that a blessing should rest upon them.” ויאמר ה' מסיני בא: פתח תחלה בשבחו של מקום ואחר כך פתח בצרכיהם של ישראל. ובשבח שפתח בו יש בו הזכרת זכות לישראל וכל זה דרך ריצוי הוא, כלומר כדאי הם אלו שתחול עליהם ברכה:
came from Sinai: He came out toward them when they came to stand at the foot of the mountain, as a bridegroom goes forth to greet his bride, as it is said, “[And Moses brought the people forth] toward God” (Exod. 19:17). We learn from this, that God came out toward them (Mechilta 19:17). מסיני בא: יצא לקראתם כשבאו להתיצב בתחתית ההר כחתן היוצא להקביל פני כלה, שנאמר (שמות יט, יז) לקראת האלהים, למדנו שיצא כנגדם:
and shone forth from Seir to them: [Why did He come from Seir?] Because God first offered the children of Esau [who dwelled in Seir] that they accept the Torah, but they did not want [to accept it]. וזרח משעיר למו: שפתח לבני עשו שיקבלו את התורה ולא רצו:
He appeared: to them [Israel] הופיע: להם:
from Mount Paran: [Why did God then come from Paran?] Because He went there and offered the children of Ishmael [who dwelled in Paran] to accept the Torah, but they [also] did not want [to accept it]. — [A.Z. 2b] מהר פארן: שהלך שם ופתח לבני ישמעאל שיקבלוה, ולא רצו:
and came: to Israel. ואתה: לישראל
with some holy myriads: With God were only some of the myriads of His holy angels, but not all of them, nor [even] most of them. This is unlike the manner of a mortal, who displays all the splendor of his riches and his glory on his wedding day. — [Sifrei 33:2] מרבבת קדש: ועמו מקצת רבבות מלאכי קדש, ולא כולם ולא רובם, ולא כדרך בשר ודם שמראה כל כבוד עשרו ותפארתו ביום חופתו:
a fiery law for them: It was originally written before God in [letters of] black fire upon [a background of] white fire. — [Tanchuma Bereishith 1] He gave it to them on tablets, inscribed, [as it were,] by His right hand [thus it is said here, “from His right hand”]. Another explanation of אֵשׁ דָּת : As the Targum renders it, that He gave it to them from amidst the fire. אש דת: שהיתה כתובה מאז לפניו באש שחורה על גב אש לבנה, נתן להם בלוחות כתב יד ימינו. דבר אחר אש דת כתרגומו, שנתנה להם מתוך האש:
3Indeed, You showed love for peoples; all his holy ones are in Your hand, for they let themselves be centered at Your feet, bearing Your utterances. גאַ֚ף חֹבֵ֣ב עַמִּ֔ים כָּל־קְדשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ:
Indeed, You showed love for peoples: [God] also displayed great affection to the tribes, each one of whom were known as a people, for only Benjamin was destined to be born when the Holy One, blessed is He, said to Jacob, “A nation and a multitude of nations shall come into existence from you” (Genesis 35:11). [Thus we see that Benjamin alone was called “a nation.” “A multitude of nations” refers to Ephraim and Manasseh. See Rashi on Gen. 35:11, 48:4.]- [Gen. Rabbah 82:4] אף חבב עמים: גם חבה יתירה חבב את השבטים. כל אחד ואחד קרוי עם, שהרי בנימין לבדו היה עתיד להוולד כשאמר הקב"ה ליעקב (בראשית לה, יא) גוי וקהל גוים יהיה ממך:
all his holy ones are in Your hand: [This refers to] the souls of the righteous, which are hidden away with God, as it is said, “But my lord’s soul shall be bound up in the bundle of life, with the Lord, your God” (I Sam. 25:29). - [Sifrei 33:3] כל קדשיו בידך: נפשות הצדיקים הגנוזות אתו, כענין שנאמר (שמואל א' כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך:
for they […] be centered at Your feet: And Israel is indeed worthy of this [privilege to have their souls hidden away with God], because they placed themselves right in the middle (תּוֹךְ) of the bottom of the mountain at Your feet [figuratively speaking] at Sinai. The word תֻּכּוּ is in the passive conjugation, which has the meaning: הִתְוַכּוּ, “They [allowed themselves] to be placed right in the middle (תּוֹךְ)” [of the underside of the mountain], between Your feet. והם תכו לרגלך: והם ראוים לכך, שהרי תכו עצמן לתוך תחתית ההר לרגלך בסיני. תכו לשון פועלו, הותווכו לתוך מרגלותיך:
bearing Your utterances: They bore upon themselves the yoke of Your Torah. — [Sifrei 33:3] ישא מדברתיך: נשאו עליהם עול תורתך:
Your Torah: Heb. מִדַּבְּרֹתֶיךָ. The mem in it [i.e., in this word] is somewhat of a root letter [rather than a prefix], as in “And he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7:89); and “And I heard what was being spoken (מִדַּבֵּר) to me” (Ezek. 2:2). This form is similar to מִתְדַּבֵּר אֵלַי, [speaking to Himself for me to hear, see Rashi on Num. 7:89]. This too, namely, the word מִדַּבְּרֹתֶיךָ, means: “what You were speaking to let me know what to tell the children of Israel.” Tes porparledurs in Old French. Onkelos, however, renders [the phrase יִשָּׂא מִדַּבְּרֹתֶיךָ as: “they traveled (יִשָּׂא like יִסַּע) according to Your commands (דַּבְּרֹתֶיךָ).” Thus, the mem is a servile prefix, with the meaning of מִן, from. [Thus, according to Onkelos, the word מִדַּבְּרֹתֶיךָ literally means, from Your utterances.] Another explanation [of this verse is as follows]: Indeed, You showed love for peoples — even when You displayed Your affection towards the nations of the world, showing them a smiling [friendly] face, and You delivered Israel into their hands, מדברתיך: המ"ם בו קרוב ליסוד, כמו (במדבר ז, פט) וישמע את הקול מדבר אליו, (יחזקאל ב, ב) ואשמע את קול מדבר אלי, כמו מתדבר אלי, אף זה מדברותיך מה שהיית מדבר להשמיעני לאמר להם. טיי"ש פורפרלידורי"ש בלע"ז [דיבורך]. ואונקלוס תרגם שהיו נוסעים על פי דבריך, והמ"ם בו שמוש משמשת לשון מן. דבר אחר אף חבב עמים אף בשעת חבתם של אומות העולם שהראית להם פנים שוחקות ומסרת את ישראל בידם:
all his holy ones are in Your hand: All Israel’s righteous and good people clung to You; they did not turn away from You, and You guarded them. — [B.B. 8a)] כל קדשיו בידך: כל צדיקיהם וטוביהם דבקו בך ולא משו מאחריך ואתה שומרם:
for they let themselves be centered at your feet: And they placed themselves right in the middle of, and entered beneath Your [protective] shadow; והם תכו לרגלך: והם מתמצעים ומתכנסים לתחת צלך:
bearing your utterances: And they gladly accepted Your decrees and Your laws. — [see Tanchuma 5] And these were their words: ישא מדברתיך: מקבלים גזרותיך ודתותיך בשמחה. ואלה דבריהם:
4The Torah that Moses commanded us is a legacy for the congregation of Jacob. דתּוֹרָ֥ה צִוָּה־לָ֖נוּ משֶׁ֑ה מֽוֹרָשָׁ֖ה קְהִלַּ֥ת יַֽעֲקֹֽב:
The Torah that Moses commanded us is a legacy for the congregation of Jacob: We have taken hold of it, and we will not forsake it! תורה: אשר צוה לנו משה מורשה היא לקהלת יעקב, אחזנוה ולא נעזבנה:
5And He was King in Jeshurun, whenever the sum total of the people were gathered, and the tribes of Israel were together, הוַיְהִ֥י בִֽישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם יַ֖חַד שִׁבְטֵ֥י יִשְׂרָאֵֽל:
And He was: i.e., the Holy One, blessed is He, ויהי: הקב"ה:
was King in Jeshurun: i.e., the yoke of God’s sovereignty was always upon them. בישרון מלך: תמיד עול מלכותו עליהם:
whenever the sum total of the people were gathered: At every gathering of רָאשֵׁי - meaning, whenever their number is gathered. רָאשֵׁי as in the verse,“When you take the count (רֹאשׁ) of the children of Israel” (Exod. 30:12). These people are worthy that I should bless them. Another explanation: When Israel is gathered together in a unified group, and there is peace among them, God is their King-but not when there is strife among them. — [Sifrei 33:5] בהתאסף: בכל התאסף ראשי חשבון אסיפתם. ראשי, כמו (שמות ל, יב) כי תשא את ראש, ראויין אלו שאברכם. דבר אחר, בהתאסף, בהתאספם יחד באגודה אחת ושלום ביניהם הוא מלכם, ולא כשיש מחלוקת ביניהם:
6May Reuben live and not die, and may his people be counted in the number. ויְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר:
May Reuben live: in this world, יחי ראובן: בעולם הזה:
and not die: in the world-to-come, that the incident involving Bilhah not be remembered against him. — [see Rashi Gen. 35:22; Sifrei 33:6] ואל ימות: לעולם הבא, שלא יזכר לו מעשה בלהה:
and may his people be counted in the number: May Reuben be counted along with the enumeration of the rest of his brothers. This [matter, that the incident involving Bilhah should not exclude Reuben from being counted together with his brothers] is similar to what is said: “[And Reuben went] and lay with Bilhah… and Jacob’s sons were twelve” (Gen. 35:22), [indicating] that he was not excluded from the number [of Jacob’s sons, on account of this incident]. ויהי מתיו מספר: נמנין במנין שאר אחיו, דוגמא היא זו כענין שנאמר (בראשית לה, כב) וישכב את בלהה ויהיו בני יעקב שנים עשר, שלא יצא מן המנין:
7May this [also be] for Judah." And he [Moses] said, "O Lord, hearken to Judah's voice and bring him to his people; may his hands do battle for him, and may You be a help against his adversaries." זוְזֹ֣את לִֽיהוּדָה֘ וַיֹּאמַר֒ שְׁמַ֤ע יְהֹוָה֙ ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּֽהְיֶֽה:
May this [also be] for Judah: He juxtaposed Judah to Reuben, because they both confessed to the wrong they had done, as it is said, “that wise men have told… to them alone… and no stranger passed between them” (Job 15:18-19). [This verse alludes to the confession of Reuben and Judah (“that wise men have told”), and how they were consequently blessed here together (“them alone”); although Levi was next in line chronologically to Reuben, nevertheless here, in the context of this blessing, Levi did not come between them (“no stranger came between them”), but rather, he was blessed immediately afterwards (verses 8-11).]- [see Rashi, Job 15:19] Our Rabbis further explained that during the entire forty years that Israel was in the desert, Judah’s bones were rolling in his coffin, because of the excommunication which he had accepted upon himself [when he took responsibility for Benjamin], as it is said, “If I will not bring him to you… then I have sinned against you all of the days” (Gen. 43:9). [So], Moses said, “Who caused Reuben to [publicly] confess his sin? It was Judah…” (see Sotah 7b) [and thus, by placing Judah together with Reuben, Moses alluded to this merit of Judah, and, in effect, “May the Lord listen to Judah’s voice,” is a prayer that Judah’s bones would finally come to rest]. וזאת ליהודה: סמך יהודה לראובן, מפני ששניהם הודו על קלקול שבידם, שנאמר (איוב טו, יח - יט) אשר חכמים יגידו וגו' להם לבדם וגו' ולא עבר זר בתוכם. ועוד פירשו רבותינו, שכל ארבעים שנה שהיו ישראל במדבר היו עצמות יהודה מתגלגלים בארון מפני נדוי שקבל עליו, שנאמר (בראשית מד, לב) וחטאתי לאבי כל הימים, אמר משה מי גרם לראובן שיודה יהודה וכו':
O Lord, hearken to Judah’s voice: [I.e., Also, hear the prayer of Judah’s descendants:] The prayer of David and Solomon, and the prayer of Asa because of the Ethiopians, and that of Jehoshaphat on account of the Ammonites, and that of Hezekiah because of Sennacherib. — [see Sifrei 33:7] שמע ה' קול יהודה: תפלת דוד ושלמה ואסא מפני הכושים, ויהושפט מפני העמונים, וחזקיה מפני סנחריב:
and bring him to his people: in peace, from war. ואל עמו תביאנו: לשלום מפני המלחמה:
his hands will do battle for him: May his hands fight his battle (רִיבוֹ), and may they exact his vengeance. ידיו רב לו: יריבו ריבו וינקמו נקמתו:
and may You be a help against his adversaries: [Moses here] was praying for [Judah’s descendant] Jehoshaphat, concerning the battle of Ramoth Gilead, [as Scripture states,] “Jehoshaphat cried out, and the Lord helped him (עֲזָרוֹ)” (II Chron. 18:31). Another explanation: ועזר מצריו תהיה: על יהושפט התפלל על מלחמת רמות גלעד, (דה"ב יח, לא) ויזעק יהושפט וה' עזרו. דבר אחר ...
O Lord, hearken to Judah’s voice: Here, included within Judah’s blessing, Moses alluded to [and incorporated] a blessing for Simeon [the allusion being in the word שְׁמַע, the very root of שִׁמְעוֹן]. Also [in accordance with this incorporation of Simeon within Judah], when they divided Eretz Israel [among the tribes], Simeon received [his portion] out of the lot of Judah, as Scripture states, “Out of the lot of the children of Judah was the inheritance of the children of Simeon” (Josh. 19:9). - [Sifrei 33:7] Now why did Moses not devote a separate blessing for him? Because he held against him what he had done in Shittim [referring to the sin of Zimri the son of Salu, a leader of the tribe of Simeon (see Num. 25:1-14)]. So it is written in the Aggadah of Psalms. — [Shocher Tov 90] שמע ה' קול יהודה: כאן רמז ברכה לשמעון מתוך ברכותיו של יהודה, ואף כשחלקו ארץ ישראל נטל שמעון מתוך גורלו של יהודה שנאמר (יהושע יט, ט) מחבל בני יהודה נחלת בני שמעון. ומפני מה לא ייחד לו ברכה בפני עצמו, שהיה בלבו עליו על מה שעשה בשטים, כן כתוב באגדת תהלים:
Daily Tehillim: Psalms Chapters 72-76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 22
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 14 Tishrei, 5777 · 16 October 2016
• Iggeret HaKodesh, middle of Epistle 22
• אך האמת אגיד לשומעים לי, כי אהבה מקלקלת השורה, והנה היא כסות עיניים שלא לראות האמת
However, I shall relate the truth1 to those who listen to me:2 “Love upsets the natural order of conduct,” for it is a covering of the eyes that prevents people from seeing the truth.
The Alter Rebbe is quick to insist that his listeners’ love for the “life of the body” is no doubt motivated by a spiritual purpose. Nevertheless, they become so enmeshed in this love that they soon come to love the “life of the body” for its own sake as well. This latter love upsets the natural order to the point that it drives people to seek advice on material matters.
מרוב אהבתם לחיי הגוף
Because of their great love for the life of the body —
לשם שמים, לעבוד בו את ה׳ ברשפי אש ושלהבת גדולה מאהבת נפשם את ה׳
[though this love is indeed experienced] for the sake of heaven, so that with [the body] they can serve G‑d with flashes of fiery fervor and an ardent flame,3 this love being even greater than their soul’s love for G‑d —
ועל כן היטב חרה להם בצער הגוף, חס ושלום, ה׳ ירחם
they are extremely irate when their body undergoes suffering. (Heaven forfend; may G‑d show compassion!)
ואין יכולין לקבל כלל, עד שמעבירם על דעתם, לכתת רגליהם מעיר לעיר, לשאול עצות מרחוק
Thus they are not able to bear [it] at all, to the point that it drives them out of their mind, causing them to tramp about from city to city to seek advice from afar.
But why indeed does G‑d cause suffering? Moreover, how are we to respond to life’s difficulties, if it is not proper to seek advice on them from Torah sages and tzaddikim? The Alter Rebbe goes on to explain:
ולא שעו אל ה׳, לשוב אליו ברוח נמוכה והכנעת הגוף
Those who seek merely to be rid of their physical afflictions are not following the proper path of the Torah, for in doing so, they do not turn to G‑d by [penitently] returning to Him with humble spirit and submission of the body
לקבל תוכחתו באהבה, כי את אשר יאהב ה׳ וכו׳
to accept His chastisement with love,4 “for it is him whom G‑d loves [that He chastises].”
For misfortunes are in fact a call from G‑d that one should repent. Indeed, they should be a source of satisfaction: out of G‑d’s particular love for him, he has been chosen to be roused to repentance.
***
• Sunday, 14 Tishrei, 5777 · 16 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 167 (Digest)
A High Priest under the Same Roof as a Corpse
"Neither shall he come close to any dead body"—Leviticus 21:11.
A high priest is prohibited from being under the same roof as a human corpse—even if the deceased is his next of kin.
• The 167th prohibition is that a kohen gadol is forbidden from being under the same roof as a dead body, even if it is someone who there is a command to mourn, i.e. a close relative.1
A High Priest under the Same Roof as a Corpse
The source of this prohibition is G‑d's statement,2 "He shall not come into [a tent containing] any dead body."
If he makes himself tameh — even for his father or mother — he is punished by lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.I.e. father, mother, son, daughter, brother or sister.
2.Lev. 21:11.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 167 (Digest)
A High Priest under the Same Roof as a Corpse
"Neither shall he come close to any dead body"—Leviticus 21:11.
A high priest is prohibited from being under the same roof as a human corpse—even if the deceased is his next of kin.
• The 167th prohibition is that a kohen gadol is forbidden from being under the same roof as a dead body, even if it is someone who there is a command to mourn, i.e. a close relative.1
A High Priest under the Same Roof as a Corpse
The source of this prohibition is G‑d's statement,2 "He shall not come into [a tent containing] any dead body."
If he makes himself tameh — even for his father or mother — he is punished by lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.I.e. father, mother, son, daughter, brother or sister.
2.Lev. 21:11.
• Rambam - 1 Chapter a Day Tum'at Okhalin - Chapter 3
• Tum'at Okhalin - Chapter 3
• Rambam - 3 Chapters a Day Avel - Chapter 6, Avel - Chapter 7, Avel - Chapter 8
1
We have already explained that food does not contract impurity until it is made fit to do so and that all food that is not designated for human consumption does not contract ritual impurity until it is designated for human consumption.
א
כבר ביארנו שאין האוכלין מתטמאין עד שיכשרו ושכל אוכל שאינו מיוחד למאכל אדם אינו מקבל טומאה עד שייחדו לאדם:
2
The following rules apply when food is designated for human consumption in one locale, but is not designated for human consumption in another place. In a place where it is so designated, special intent is not necessary to designate it for human consumption. In a place where it is not so designated, one must have a special intent to designate it for human consumption and then it will be susceptible to ritual impurity. Any food that will ultimately impart impurity to a person or to keilim need not be exposed to liquids to become susceptible to ritual impurity.
ב
אוכל שהוא מיוחד לאדם במקום הזה ואינו מיוחד לאדם במקום אחר במקום שהוא מיוחד בו אינו צריך מחשבה לייחדו לאדם ובמקום שאינו מיוחד בו צריך מחשבה לייחדו לאדם ואח"כ יקבל טומאה וכל אוכל שסופו לטמא אדם וכלים אינו צריך הכשר:
3
There are foods that require exposure to liquids, but do not require a special intent. There are foods that require a special intent, but do not require exposure to liquids, foods that require special intent and exposure to liquids, and foods that require neither special intent, nor exposure to liquids.
What is implied? All foods that are designated for human consumption in any place require exposure to liquids, but do not require special intent. Kosher fish and kosher locusts in all places and non-kosher locusts and fish in rural areas are considered as designated for human consumption and require exposure to liquids, but do not require a special intent. Similarly, in all places, the fat of a kosher animal that died requires exposure to liquids, but does not require special intent.
The following require special intent and exposure to liquids: Meat that was separated from a living being, whether a human, animal, or fowl, the carcass of a non-kosher fowl, in rural areas, the fat of a kosher domesticated animal that was ritually slaughtered - even though it was exposed to liquids when slaughtered, it requires a second exposure after one had the intent to partake of it, and all wild vegetables, e.g., very pungent onions and mushrooms. Similarly, in rural areas, small locusts and fish require a special intent. When endives were sown for animal fodder and then the owner changed his mind and thought of using them for human consumption, they are not subject to ritual impurity unless he had such intent after they were picked. For an intent that one had while produce is connected to the earth is not significant. When one collected endives for an animal, washed them, and then thought to serve them to a human being, they must be exposed to liquids again after the change of mind. Similar laws apply in all analogous situations.
If one thought of partaking of the the allal, it can contract the impurity associated with foods. If not, it is considered as wood and it is not susceptible to ritual impurity. Similarly, bones that are joined to meat, the giddim, the soft portions of the horns and the hoofs, the thin feathers and the wooly hairs of a fowl, the soft portion of its nails and its beak that are embedded in its flesh require special intent and exposure to liquids.
The following require neither special intent, nor exposure to liquids: the carcass of an animal from a kosher species, the carcass of a fowl from a kosher species, and the fat of a domesticated animal in large cities. None of these require either special intent, or exposure to liquids. The rationale is that since they are designated for human consumption, there is no need for special intent. They do not require exposure to liquids for ultimately, an olive-sized portion of them can impart impurity to a person or to a k'li and any substance that imparts impurity of a more severe type does not require exposure to liquids.
The following require special intent, but not exposure to liquids: The carcass of a fowl from a kosher species in rural areas and the carcass of an animal from a non-kosher species in all places. The above applies when one has in mind to partake of less than an olive-sized portion. An olive-sized portion, by contrast, is a primary source of impurity.
ג
יש אוכלין שצריכין הכשר ואינן צריכין מחשבה ויש שצריכין מחשבה ואינן צריכין הכשר ויש שצריכין מחשבה והכשר ויש שאין צריכין לא מחשבה ולא הכשר כיצד כל האוכלין המיוחדין לאדם בכ"מ צריכין הכשר ואין צריכין מחשבה דגים טהורים וחגבים טהורים בכל מקום וחגבים טמאים ודגים טמאים בכפרים הרי הן מיוחדין לאדם וצריך הכשר ולא מחשבה וכן חלב בהמה טהורה שמתה צריך הכשר ולא מחשבה בכ"מ ואלו צריכין מחשבה והכשר בשר הפורש מן החי בין מן האדם בין מן הבהמה בין מן העוף ונבלת העוף הטמא וחלב בהמה טהורה שחוטה בכפרים אע"פ שהוכשר בשחיטה צריך הכשר שני אחר המחשבה ושאר כל ירקות השדה כגון הבצלים הקשים ביותר והפטריות וכן חגבים ודגים קטנים צריכין מחשבה בכפרים עולשין שזרען לבהמה ונמלך עליהן לאדם אינן מקבלין טומאה עד שיחשוב עליהן אחר שיתלשו שמחשבת חיבור אינה מחשבה עולשין שליקטן לבהמתו והדיחן ונמלך עליהן לאדם צריכין הכשר שני אחר המחשבה וכן כל כיוצא בזה האלל אם חשב עליו לאכילה מקבל טומאת אוכלין ואם לאו הרי הוא כעץ ואינו מקבל טומאה וכן העצמות המחוברין בבשר והגידים והמקומות הרכים מן הקרנים ומן הטלפים והכנפים והנוצה והמקומות הרכים מן הצפרנים ומן החרטום המובלעין בבשר צריכין הכשר ומחשבה ואלו שאין צריכין לא מחשבה ולא הכשר נבלת בהמה טהורה בכל מקום ונבלת העוף הטהור וחלב בהמה טהורה בכרכים לפי שהן מיוחדין למאכל אדם אין אחד מאלו צריך מחשבה ואינן צריכין הכשר מפני שסופן לטמא אדם וכלים בכזית וכל המטמא טומאה חמורה אינו צריך הכשר ואלו צריכים מחשבה ואינן צריכין הכשר נבלת העוף הטהור בכפרים ונבלת בהמה טמאה בכ"מ והוא שחישב על פחות מכזית אבל כזית אב טומאה הוא:
4
When a Jew slaughters a non-kosher animal for a gentile and slits the two - or the majority of the two - signs of ritual slaughter, it imparts the impurity associated with food as long as it is in its death-throes. It does not require a specific intent, for when a Jew slaughters an animal for a gentile to eat, there is no greater special intent. It does not require exposure to liquids, for ultimately, it will impart impurity of a more severe type.
If he only slit one of the signs of ritual slaughter or stabbed it in the throat, it does not contract the impurity associated with foods. Similarly, if a gentile slaughtered a kosher animal for a Jew, slitting the two - or the majority of the two - signs of ritual slaughter, it imparts the impurity associated with food as long as it is in its death-throes and it does not need to be exposed to liquids. If he only slit one of the signs of ritual slaughter or stabbed it in the throat, it does not contract the impurity associated with foods and is considered like other animal carcasses.
ד
ישראל ששחט בהמה טמאה לנכרי ושחט בה שנים [או רוב שנים] הרי זו מתטמאה טומאת אוכלין כל זמן שהיא מפרכסת ואין צריכה מחשבה שהרי ישראל שחטה לאכילת העכו"ם ואין לך מחשבה גדולה מזו ואינה צריכה הכשר לפי שסופה לטמא טומאה חמורה שחט בה אחד או שנחרה אינה מטמאה טומאת אוכלין וכן עכו"ם ששחט בהמה טהורה לישראל ושחט בה שנים או רוב שנים מתטמא טומאת אוכלין כל זמן שהיא מפרכסת ואינה צריכה הכשר שחט בה אחד או נחרה אינה מטמאה טומאת אוכלין והרי היא כשאר הנבילות:
5
When a person cuts meat from a limb severed from a living animal and, afterwards, considered using it as food, it requires exposure to liquids to become susceptible to impurity. If he thought of using it as food and then severed it, it does not require exposure to liquids, because it imparts the severe impurity associated with an animal carcass. And whenever a substance imparts severe impurity, it need not be exposed to liquids.
ה
החותך בשר מאבר מן החי של בהמה ואחר כך חישב עליו צריך הכשר חישב עליו ואח"כ חתכו אינו צריך הכשר מפני שמטמא טומאה חמורה כנבילה וכל המטמא טומאה חמורה אינו צריך הכשר:
6
When a person has in mind to partake of less than an olive-sized portion of the carcass of a non-kosher animal and combined it with other foods to complete the egg-sized portion of impure foods required to impart impurity, the entire amount need not be exposed to water. The rationale is that were one to increase the portion that is less than an olive-sized portion in the egg-sized portion until it was the size of an olive, it would impart severe impurity.
Similarly, when there is an olive-sized portion of meat from an animal that one had in mind to eat that was covered with dough until it reached the size of an egg, since it does not impart impurity when touched because of the dough, it is necessary that one have in mind to use it as food. The dough need not be exposed to liquids to contract impurity. The rationale is that the entire measure can impart impurity when carried, because of the olive-sized portion of the animal carcass it contains. Even though it does not impart impurity when touched, it is considered as if it is ultimately capable of imparting more severe impurity. Therefore it need not be exposed to liquids.
ו
פחות מכזית מנבלת בהמה טמאה שחישב עליו והשלים עליו כביצה מאוכלים אחרים אין הכל צריך הכשר הואיל ופחות מכזית שבכל הביצה אם השלימו לכזית מטמא טומאה חמורה וכן כזית מנבלת בהמה טמאה שחישב עליו והניחה בבצק עד שהשלים לכביצה הואיל ואינו מטמא במגע מפני הבצק ה"ז צריך מחשבה ואין הבצק הזה צריך הכשר הואיל וכל השיעור הזה מטמא במשא מפני כזית נבילה שבתוכו אע"פ שאינו מטמא במגע הרי סופו לטמא טומאה חמורה לפיכך אין צריך הכשר:
7
When there is less than an olive-sized portion of a human corpse to which other foods were added so that an egg-sized portion of food would be reached, one must have in mind partaking of the entire amount for it to become susceptible to impurity, since generally, the entire amount is considered of no importance by all people. The entire amount does not require to be exposed to water, because of the meat from the corpse that it contains.
ז
פחות מכזית מבשר המת שהשלים עליו כביצה משאר אוכלין הכל צריך מחשבה שהרי בטל הכל אצל כל אדם ואין הכל צריך הכשר מפני בשר המת שבכללו:
8
When an olive-sized portion of a human corpse is covered with dough, the entire amount imparts the severe impurity associated with a human corpse.
ח
כזית מן המת שחפהו בבצק הכל מתטמא טומאה חמורה:
9
When a person cuts flesh from a living human being to feed to an animal, if afterwards, he thinks of using it as food for humans, for it to impart the impurity associated with foods, he must have such an intent, but it need not be exposed to water.
ט
החותך בשר מאדם חי להאכילו לכלב אם חישב עליו למאכל אדם הרי זה צריך מחשבה ואינו צריך הכשר:
10
When a chick falls into a vat of wine and dies, even though the vat is located in a city, it becomes repulsive in the vat. Therefore to become susceptible to ritual impurity, one must have a specific intent to partake of it.
If, when one lifted it out of the vat, he thought of feeding it to a gentile, it imparts impurity, for he thought of using it for human consumption. If he thought of feeding it to a dog, it does not contract the impurity associated with foods. If the person who thought of feeding it to a person was a deafmute, a mentally or emotionally compromised person, or a minor, it is pure. If such individuals lifted it out of the vat to feed it to a person, it is impure, for their deeds are significant, but not their intent.
י
גוזל שנפל לגת ומת אף ע"פ שהגת במדינה הרי נמאס בגת ולפיכך צריך מחשבה חישב עליו כשהעלהו להאכילו לנכרי ה"ז מטמא שהרי חישב עליו למאכל אדם חישב עליו להאכילו לכלב אינו מתטמא טומאת אוכלים היה זה שחישב עליו להאכילו לאדם חרש שוטה וקטן ה"ז טהור העלוהו כדי להאכילו לאדם הרי זה טמא שיש להן מעשה ואין להן מחשבה:
• Avel - Chapter 6
• Hayom Yom: Today's Hayom Yom
1
According to Rabbinic Law, a mourner should observe some of the mourning practices for 30 days. Which source did our Sages use as a support for the concept of 30 days? Deuteronomy 21:13 states: "And she shall cry for her father and mother for a month." Implied is that a mourner will feel discomfort for a month.
א
מדברי סופרים שיהיה האבל נוהג במקצת דברי אבילות כל שלשים יום ומנין סמכו חכמים לשלשים יום שנאמר ובכתה את אביה ואת אמה ירח ימים מכלל שהאבל מצטער כל שלשים יום:
2
These are the practices forbidden to a mourner for the entire 30-day period. He is forbidden to cut his hair, to wear freshly ironed clothing, to marry, to enter a celebration of friends, and to go on a business trip to another city; five matters in all.
ב
ואלו דברים שהאבל אסור בהן כל שלשים יום: אסור בתספורת ובגיהוץ ובנשואין ובשמחת מרעות ולילך בסחורה ממדינה למדינה הכל חמשה דברים:
3
What does the prohibition against cutting one's hair involve? Just as it is forbidden to cut any of the hair of one's body, to shave one's mustache, or to cut one's nails with a utensil through the seven days of mourning;66 so, too, he is forbidden throughout these 30 days.
To whom does the above apply? To a man. A woman, by contrast, is permitted to remove hair after seven days although a man must wait 30. For one's father or mother, a man is obligated to let his hair grow until it becomes noticeably long or until his colleagues rebuke him for not attending to his appearance.
ג
בתספורת כיצד כשם שאסור לספר כל שער גופו או לגלח שפמו או לקוץ צפרניו בכלי כל שבעה כך אסור כל שלשים יום בד"א באיש אבל באשה מותרת בנטילת שער לאחר שבעה והאיש עד שלשים יום ועל אביו ועל אמו חייב לגדל שערו עד שישלח פרע או עד שיגערו בו חביריו:
4
Similarly, a mourner is forbidden to wear new white clothes that have been ironed for 30 days. This applies to both a man and a woman. If they are colored and ironed, it is permitted. Similarly, if they are not new although they are white and ironed, it is permitted. There is no prohibition against wearing linen clothes that were ironed.
After 30 days, one may wear ironed clothes, even if one is in mourning for one's father or mother.
ד
וכן אסור ללבוש כלים לבנים חדשים ומגוהצין כל שלשים יום אחד האיש ואחד האשה היו צבועין ומגוהצין מותרין וכן אם לא היו חדשים אע"פ שהן לבנים ומגוהצין מותרין וכלי פשתן אין בהן משום גיהוץ ולאחר שלשים יום מותר בגיהוץ אפילו על אביו ועל אמו:
5
What does the prohibition against marriage involve? It is forbidden to marry a woman throughout these 30 days. It is, however, permitted to consecrate her even on the day of the death of one's relative.
When a man's wife dies, if he already fulfilled the mitzvah of procreation, and he has someone to attend to him and he does not have young children, he may not remarry until three festivals pass. If, however, a person has not fulfilled the mitzvah of procreation, or fulfilled the mitzvah and has young children, or does not have someone to attend to him, he is permitted to consecrate and marry immediately. It is, however, forbidden for him to enter into relations with his wife until 30 days have passed. Similarly, a woman who was in mourning should not enter into relations until 30 days have passed.
ה
בנישואין כיצד אסור לישא אשה כל שלשים יום ומותר לארשה אפילו ביום המיתה ומי שמתה אשתו אם כבר קיים מצות פריה ורביה ויש לו מי שישמשנו ואין לו בנים קטנים הרי זה אסור לישא אשה אחרת עד שיעברו עליו שלשה רגלים אבל מי שלא קיים מצות פריה ורביה או שקיים ויש לו בנים קטנים או שאין לו מי שישמשנו הרי זה מותר לארשה ולכנוס מיד ואסור לו לבא עליה עד שלשים יום וכן האשה שהיתה אבלה לא תבעל עד שלשים יום:
6
A friendly get-together which a person is obligated to requite immediately may be held immediately after the seven days of mourning. If, however, he is not obligated to requite such a gathering, he is forbidden to enter one until 30 days pass.
ו
שמחת מרעות שהיה חייב לפרוע אותה מיד מותר לעשותה מיד לאחר שבעה אבל אם אינו חייב לפרעה אסור להכנס לה עד שלשים יום:
7
When does the above apply? When one is mourning for other deceased persons. When mourning for one's father or mother, by contrast, under all circumstances, one is forbidden to enter a friendly gathering for twelve months.
ז
במה דברים אמורים בשאר כל מתים אבל על אביו ועל אמו בין כך ובין כך לא יכנס לשמחת מרעות עד שנים עשר חדש:
8
When mourning for all other deceased persons, one is permitted to go on a business trip immediately after 30 days pass. When mourning for one's father or mother, by contrast, one should not go until his colleagues rebuke him and tell him: "Come with us."
ח
על כל המתים כולן מותר לילך בסחורה לאחר שלשים על אביו ועל אמו עד שיגערו בו חביריו ויאמרו לו לך עמנו:
9
When mourning for all other deceased persons, if one desires, one may reduce his business activities. If he does not desire, he need not reduce them. When mourning for one's father or mother, by contrast, one should reduce one's business activities.
ט
על כל המתים כולן רצה ממעט בעסקו רצה אינו ממעט על אביו ועל אמו ממעט בעסקו:
10
When a person is journeying from place to place, he should minimize his commercial activity if possible. If not, he should purchase the articles he needs for his journey and articles which are necessary to maintain his existence.
י
ההולך ממקום למקום אם יכול למעט בעסקו ימעט ואם לאו יקנה צרכי הדרך ודברים שיש בהן חיי נפש:
11
When a person's husband, wife, father, or mother was crucified in a city, it is forbidden for him to dwell in that city until the flesh of the corpse decomposes. If it is a major metropolis like Antioch, one may dwell in the other portion of the city, where one's relatives are not crucified.
יא
מי שהיה בעלה צלוב בעיר או אשתו צלובה או אביו ואמו אסור לו לשכון באותה העיר עד שיכלה הבשר ואם היתה עיר גדולה כאנטוכיא יש לו לשכון בצד האחר שאינן צלובין בו:
12
Even a portion of the seventh day is considered as the entire day and is counted both as part of the seven days of acute mourning and the 30 days of mourning. Therefore it is permissible to launder, to wash, and to perform other activities on the seventh day. Similarly, even a portion of the thirtieth day is considered as the entire day and it is permitted to cut one's hair and iron one's clothes on that day.
יב
יום שביעי מקצתו ככולו והוא עולה לכאן ולכאן ולפיכך מותר לכבס ולרחוץ ולעשות שאר הדברים ביום שביעי וכן יום שלשים מקצתו ככולו ומותר לספר ולגהץ ביום שלשים:
13
The following laws apply when one suffers several losses for which he is required to mourn one after the other. If his hair grows overly long, he may trim it with a razor, but not with scissors. He may wash his clothes in water, but not with soap or using sand. He may wash his entire body in cold water, but not in hot water.
Similarly, when one suffers repeated losses for which he must mourn after arriving from an overseas journey, being released from captivity or prison, being released from a ban of ostracism under which he had being placed, being absolved from a vow which he had taken, or emerging from a state of ritual impurity to one of purity, he may cut his hair in the midst of the period of mourning. The rationale is that one period of mourning followed the other and the people did not have the opportunity to care for themselves.
יג
מי שתכפוהו אבליו והכביד שערו מיקל בתער לא במספרים ומכבס כסותו במים אבל לא בנתר ולא בחול ורוחץ כל גופו בצונן אבל לא בחמין וכן מי שתכפוהו אבליו ובא ממדינת הים ומבית השביה או שיצא מבית האסורים או שהיה מנודה והותר או שהיה מודר ונשאל על נדרו והותר וכל היוצא מטומאה לטהרה הרי אלו מגלחין בימי אבלם הואיל ותכפם אבל אחר אבל ולא מצאו פנאי:
Avel - Chapter 7
1
The following rules apply when a person receives a report that a close relative of his died. If he received the report within 30 days of the person's death - even on the thirtieth day itself - it is considered a proximate report. He must observe the seven days of mourning from the time he receives the report. He must rend his garments and count 30 days for the prohibition against cutting one's hair and the other factors from that date. The general principle is: The day on which he hears the report is like the day of the person's burial.
If, however, a person receives a report after 30 days, it is considered as a distant report. He observes mourning rites for only one day and is not required to rend his garments. It is as if the day of the report is both the seventh day and the thirtieth day. And we follow the principle: A portion of the day is considered as the entire day.
א
מי שבאה לו שמועה שמת לו קרוב אם בתוך שלשים יום הגיעה השמועה אפילו יום שלשים עצמו הרי זו שמועה קרובה וחייב לנהוג שבעה ימי אבילות מיום שהגיעה השמועה וקורע ומונה שלשים לאיסור התספורת עם שאר הדברים כללו של דבר יום שמועתו הקרובה כיום הקבורה: אבל אם הגיעה לו השמועה אחר השלשים יום הרי זו שמועה רחוקה ואינה נוהגת אלא יום אחד ואינו קורע וכאילו יום השמועה הוא יום שביעי ויום שלשים ומקצת היום ככולו:
2
What is implied by the statement: A portion of the day is considered as the entire day? Once one observed the mourning rites for a certain time He is permitted to wear shoes, wash, anoint himself, and cut his hair during the remainder of the day. Similarly, he has license not to observe any of the mourning rites.
ב
כיצד מקצת היום ככולו כיון שנהג אבילות שעה אחת כאילו נהג כל היום כולו ומותר לנעול ולרחוץ ולסוך ולגלח בשאר היום וכן הוא מותר בכל הדברים:
3
When a person hears a proximate report in the midst of a festival or on the Sabbath and after the Sabbath or after the festival, the report will become distant, the Sabbath or the festival are counted for him. Thus he observes only one day of mourning after the festival or after the Sabbath. And a portion of the day is considered as the entire day as explained.
ג
מי שבאה לו שמועה קרובה בתוך הרגל או ביום שבת ולאחר שבת או אחר הרגל נעשית רחוקה עולה לו ואינו נוהג לאחר הרגל או לאחר השבת אלא יום אחד בלבד ומקצת היום ככולו כמו שביארנו:
4
The following rules apply when a close relative of a person dies and that person does not know until he comes to that place. If he was in a close place, e.g., within ten parseot away, and thus he could come in one day, even if he came on the seventh day, if he finds people offering comfort to the person of greatest stature in the family, it is considered as if he was together with them and he counts with them the remainder of the 30 days. This applies even if they had already begun to rise, as long as he finds comforters, he counts with the other mourners.
If he did not find comforters, he counts for himself. Similarly, if he comes from a distant place, even if he comes on the second day, he counts seven and thirty days for himself from the day he comes.
ד
מי שמת לו קרוב ולא ידע עד שבא אם היה במקום קרוב שהוא מהלך עשרה פרסאות שאפשר שיבא ביום אחד אפילו בא ביום השביעי אם מצא מנחמים אצל גדול הבית אף על פי שננערו לעמוד הואיל ומצא מנחמים עולה לו ומונה עמהן תשלום שלשים יום ואם לא מצא מנחמים מונה לעצמו וכן אם היה במקום רחוק אפילו בא ביום שני מונה לעצמו שבעה ושלשים מיום שבא:
5
During the first three days of mourning, a mourner does not even go the house of another mourner. From that time onward, he may go, but he does not sit together with those offering comfort, but with those receiving comfort. He should not leave the entrance to his house to go any place for the entire first week. During the second week, he may leave his home, but should not sit in his ordinary place. During the third week, he may sit in his ordinary place, but should not speak in his ordinary manner. During the fourth week, he is like any other person.
ה
אבל בשלשה ימים הראשונים אינו הולך אפילו לבית אבל אחר מכאן ואילך הולך ואינו יושב במקום המנחמין אלא במקום המתנחמין ולא יצא למקום אחר מפתח ביתו כל שבת הראשונה שניה יוצא ואינו יושב במקומו שלישית יושב במקומו ואינו מדבר כדרכו רביעית הרי הוא ככל אדם:
6
The High Priest is obligated to observe all the mourning practices, except that he is forbidden to rend the upper portion of his garments, to let his hair grow long, or to follow the bier in the funeral procession.
The entire Jewish people come to his house to comfort him. When they bring him the meal of comfort, all of the people must sit on the ground; he, by contrast, sits on a bench. When they comfort him, they tell him: "We are atonement for you." And he tells them: "May you be blessed from heaven."
If he desires to comfort others, the deputee has him positioned among the people. And he tells the mourners: "Be comforted."
ו
כהן גדול חייב בכל דברי אבילות אלא שאסור לו לקרוע בגדיו למעלה ולגדל פרע ולצאת אחר המטה וכל העם באין לנחמו לביתו וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הספסל ואומרין לו כשמנחמין אותו אנו כפרתך והוא אומר להם תתברכו מן השמים ואם רצה לנחם אחרים הממונה ממצעו בתוך העם ואומר להם תנוחמו:
7
Similarly, a king is obligated to observe all the mourning practices, except that he does not leave his palace in the funeral procession for his dead. Needless to say, this applies with regard to other deceased. Nor does he comfort mourners. King David followed Avner's funeral procession only to show the people that he was not slain because of David's desire.
ז
וכן המלך חייב בכל דברי אבילות אלא שאינו יוצא מפתח פלטרין שלו אחר מתו ואין צריך לומר אחר מתים אחרים ואינו מנחם אבלים ולא יצא דוד אחר אבנר אלא להודיע לעם שלא נהרג ברצונו:
8
No one enters the king's presence to comfort him except his servants and those who are given permission to enter. They do not have permission to speak words of comfort except what he allows them. When they serve him the meal of comfort, all of the others recline on the ground and he reclines on a dargesh.
ח
אין אדם נכנס למלך לנחמו אלא עבדיו ומי שנתן לו רשות להכנס ואין להן רשות לדבר לו דברי תנחומין אלא כפי מה שירשה אותם וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הדרגש:
Avel - Chapter 8
1
A mourner is obligated to rend his garments for his dead, as can be derived from Leviticus 10:6: "Do not rend your garments lest you die." Implied is that others must rend their garments.
One must rend one's garments only while standing, as II Samuel 13:31 states: "And the king stood and rent his garments."
Where does one rend his garment? In front. If one rends his garment from the back or from the sides or from the bottom, he does not fulfill the obligation to rend his garments, with the exception of a High Priest who must rend his garment from the bottom.
א
אבל חייב לקרוע על מתו שנאמר ובגדיכם לא תפרומו ולא תמותו הא אחר חייב לפרום ואין קריעה אלא מעומד שנאמר ויקם המלך ויקרע את בגדיו ומהיכן קורע מלפניו והקורע מאחריו או מן הצדדין או מלמטה לא יצא ידי חובת קריעה אלא כהן גדול שהוא פורם מלמטה:
2
What is the required measure for the tear? A handbreadth. It is not necessary to rip apart the border of the garment. One may rend his garments with a utensil.
One may rend one's garments inside, not in the presence of others. Therefore he may place his hand inside his garment and tear it modestly. He is only obligated to tear his upper garment.
ב
כמה שיעור הקרע טפח ואין צריך להבדיל שפת הבגד ומותר לו לקרוע בכלי ויש לו לקרוע בפנים שלא בפני אדם לפיכך יש לו להכניס ידו בפנים וקורע בצנעה ואינו חייב לקרוע אלא בגד העליון בלבד:
3
For the entire seven days of mourning, he keeps the tear in front of him. If he desires to change his garments, he may. He is not required to rend the second garment, for any tear that is not made at the time of emotional excitement, is not a tear.
When does the above apply? With regard to other deceased persons aside from his father and mother. For his father and mother, by contrast, he must rend his garment until he reveals his heart. He must rip apart the border of the garment; he may not tear it with a utensil, and must tear it outside, in the presence of people at large.
He must tear all the garments he is wearing. His underwear - i.e., the garments worn next to his flesh - need not be ripped. If he changes his clothes, he is required to rend them for all seven days. Similarly, for his father and mother, he uncovers his shoulder and takes his forearm out from his garment, revealing his shoulder and his forearm. He passes before the bier in this manner. After his father and his mother are buried, however, he is not required to uncover his shoulder.
ג
כל שבעת ימי אבלות הקרע לפנים ואם בא להחליף מחליף ואינו קורע קרע אחר שכל קרע שאינו בשעת חימום אינו קרע בד"א בשאר המתים חוץ מאביו ואמו אבל על אביו ועל אמו קורע עד שמגלה את לבו ומבדיל שפת הבגד ואינו קורע בכלי אלא בידו מבחוץ בפני כל העם וקורע כל הבגדים שעליו ובגד הזיעה הדבוק לבשרו אינו מעכב ואם החליף בגד אחר חייב לקרוע כל שבעה וכן על אביו ועל אמו חולץ כתיפו ומוציא זרועו מן החלוק עד שיתגלה כתיפו וזרועו והולך כך לפני המטה ואחר שיקבר אביו ואמו אינו חייב לחלוץ:
4
A child's garments should be torn to create sorrow.
When a dangerously ill person loses a close relative, we do not rend his garments, nor do we notify him lest he lose control of his emotions. We silence the women in his presence.
ד
קורעין לקטן מפני עגמת נפש וחולה שמת לו מת אין מקרעין לו ולא מודיעין לו שלא תטרף עליו דעתו ומשתקין את הנשים מפניו:
5
A person should rend his garments when his father-in-law and mother-in-law dies as an expression of honor for his wife. Similarly, a woman should rend her garments for her father-in-law and mother-in-law as an expression of honor for her husband.
ה
וקורע אדם על חמיו ועל חמותו מפני כבוד אשתו וכן האשה קורעת על חמיה ועל חמותה מפני כבוד בעלה:
6
When a person does not have an outer garment to tear at the time of a person's passing and he obtains a garment within the seven days of mourning, he is obligated to tear it. After seven days, he is not obligated to tear it. For his father and mother, he is obligated to tear it even if he obtains it after the seven days, but within the 30 days.
Whenever a person goes out wearing a torn garment before the dead implying that he tore the garment because of them, he is deceiving people and degrading the honor of the dead and the living.
ו
מי שאין לו חלוק לקרוע ונזדמן לו חלוק בתוך שבעה קורע לאחר שבעה אינו קורע ועל אביו ועל אמו אפילו לאחר שבעה קורע כל שלשים יום וכל היוצא בבגד קרוע לפני מתים כלומר שהוא קרע עתה עליהן הרי זה גונב דעת הבריות וזלזל בכבוד החיים והמתים:
7
When one tells a colleague: "Lend me your cloak so that I can visit my father who is dangerously ill," if, when he visits him, he finds that he died, he should rend the garment, mend it, and return it, reimbursing the owner for the tear. If he does not notify him that he is going to visit a person who is dangerously ill, he should not touch the garment.
ז
האומר לחבירו השאילני חלוקך ואבקר את אבי שהוא חולה והלך ומצאו שמת קורע ומאחה ומחזיר לו את חלוקו ונותן לו דמי קרעו ואם לא הודיעו שהוא מבקר לו חולה הרי זה לא יגע בו:
8
The following rules apply when one has a dangerously ill person in his home, that person faints and he thinks that he has died and hence, he rends his garments, the sick person regains consciousness and then dies. If he dies immediately after the garments are torn, he need not rend his garments again. If he dies after even a short time has past, he must rend his garments again.
Similar concepts apply if someone tells a person that his father died and he therefore rent his garments and then it was discovered that his son died or if someone told him that a person close to him died, he thought it was his father and rent his garments and then he discovered that it was his son. If he realized the true situation immediately afterwards, he fulfilled the obligation to rend his garments. If he did not realize this until afterwards, he did not fulfill his obligation and is obligated to rend his garments again.
ח
מי שהיה לו חולה בתוך ביתו ונתעלף וסבור שמת וקרא ואח"כ מת אם בתוך כדי דבור אינו חוזר וקורע ואם לאחר כדי דבור מת חוזר וקורע קרע אחר וכן מי שאמרו לו מת אביו וקרע ואחר כך נמצא שמת בנו אמרו לו מת לו מת וכסבור שאביו וקרע ואח"כ נמצא בנו אם תוך כדי דבור נודע לו אמיתת הדבר יצא ידי קריעה ואם לאחר כדי דבור לא יצא וחייב לקרוע קרע אחר:
9
When many close relatives die at once, a person should rend his garments once for all of them. If his father or mother are among them, he should rend his garments once for all the others, and once for his father or mother.
ט
מי שמתו לו מתים הרבה כאחד קורע קרע אחד לכולם היה בכללן אביו או אמו קורע על כולן קרע אחד ועל אביו ועל אמו קרע אחר:
10
The following rules apply when a person's close relative dies, he rends his garments because of him and then another close relative dies. If the second relative dies within the seven days of mourning, he should tear his garments again. If it is after the seven days, he need only add the slightest amount to the original tear.
If a third close relative dies after the seven days of mourning for the second, again, he need only add the slightest amount to the original tear. And he can continue in this manner until he reaches his navel. Once he reaches his navel, he should distance himself at least three thumbbreadths and rend the garment again.
When the garment is entirely torn in front, he may turn it around. When its upper portion is entirely torn, he may make the bottom the top.
If he was told: "Your father died," and he rent his garments and after the seven days of mourning, his son died and he extended the tear, he may mend the lower tear, but not the upper tear as will be explained. If he was told: "Your son died," and he rent his garments and after the seven days of mourning, his father died, he may not merely extend the tear. Instead, he must make a new tear. For extending a tear is not sufficient for his father and mother.
י
מי שמת לו מת וקרע עליו ואחר כך מת לו מת אחר אם בתוך שבעה קורע קרע אחר ואם לאחר שבעה מוסיף על הקרע הראשון כל שהוא מת לו מת שלישי אחר שבעה של שני מוסיף כל שהוא וכן מוסיף והולך עד טבורו הגיע לטבורו מרחיק שלש אצבעות וקורע נתמלא מלפניו מחזירו לאחוריו נתמלא מלמעלה הופכו למטה אמרו לו מת אביו וקרע ואחר שבעה מת בנו והוסיף מתאחה התחתון ולא העליון כמו שיתבאר אמרו לו מת בנו וקרע ואחר שבעה מת אביו אינו מוסיף אלא קורע קרע אחר שאין אביו ואמו בתוספת:
• Sunday, 14 Tishrei, 5777 · 16 October 2016
• "Today's Day"
• Thursday, Tishrei 15, 1st Day of Sukot, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: It is analogous (p. 519) ...nullified, forevermore. (p. 521).
When giving the etrog-lulav set to another for him to pronounce the b'racha, say explicitly that this is a gift conditional on its return, particularly on the first day. This is of value for the giver1 and the recipient.2 My father instructed that one should start saying shehecheyanu with the lulav in one hand and etrog in the other.3
The verses Ki amarti, etc. (p. 326) are said only on Hosha'ana Raba.
During the day, the b'racha of leisheiv ba'suka (p. 251) is also said after kiddush (p. 250), not after hamotzi.
We know the procedure (for the congregant) during the blessing of the kohanim4 because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing5 of the kohanim.
FOOTNOTES
1.The owner of the etrog-lulav set.
2.The user.
3.At the close of the b'racha, he is to hold them together.
4.See above, second day of Shavuot, p. 60.
5.Often referred to colloquially as duchening (Yiddish).
• Daily Thought:• "Today's Day"
• Thursday, Tishrei 15, 1st Day of Sukot, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: It is analogous (p. 519) ...nullified, forevermore. (p. 521).
When giving the etrog-lulav set to another for him to pronounce the b'racha, say explicitly that this is a gift conditional on its return, particularly on the first day. This is of value for the giver1 and the recipient.2 My father instructed that one should start saying shehecheyanu with the lulav in one hand and etrog in the other.3
The verses Ki amarti, etc. (p. 326) are said only on Hosha'ana Raba.
During the day, the b'racha of leisheiv ba'suka (p. 251) is also said after kiddush (p. 250), not after hamotzi.
We know the procedure (for the congregant) during the blessing of the kohanim4 because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing5 of the kohanim.
FOOTNOTES
1.The owner of the etrog-lulav set.
2.The user.
3.At the close of the b'racha, he is to hold them together.
4.See above, second day of Shavuot, p. 60.
5.Often referred to colloquially as duchening (Yiddish).
Hugged by a Hut
A sukkah is an embrace. You sit inside and G‑d is hugging you. All of you, from head to toe.
Whatever you do inside your sukkah—sip a beer, chat with a friend, answer your e‑mail, or just sleep soundly—all is transformed into a mitzvah, a secure and timeless connection with the Infinite.
And then, when you leave the sukkah to enter the world, you carry that hug with you.
All of life can become an embrace. A hug with the Infinite.
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