Torah Reading
Lech-Lecha: Genesis 12:1 Now Adonai said to Avram, “Get yourself out of your country, away from your kinsmen and away from your father’s house, and go to the land that I will show you. 2 I will make of you a great nation, I will bless you, and I will make your name great; and you are to be a blessing. 3 I will bless those who bless you, but I will curse anyone who curses you; and by you all the families of the earth will be blessed.”
4 So Avram went, as Adonai had said to him, and Lot went with him. Avram was 75 years old when he left Haran. 5 Avram took his wife Sarai, his brother’s son Lot, and all their possessions which they had accumulated, as well as the people they had acquired in Haran; then they set out for the land of Kena‘an and entered the land of Kena‘an.
6 Avram passed through the land to the place called Sh’khem, to the oak of Moreh. The Kena‘ani were then in the land. 7 Adonai appeared to Avram and said, “To your descendants I will give this land.” So he built an altar there to Adonai, who had appeared to him.
8 He left that place, went to the hill east of Beit-El and pitched his tent. With Beit-El to the west and ‘Ai to the east, he built an altar there and called on the name of Adonai. 9 Then Avram traveled on, continuing toward the Negev. 10 But there was a famine in the land, so Avram went down into Egypt to stay there, because the famine in the land was severe.
11 When he came close to Egypt and was about to enter, he said to Sarai his wife, “Here now, I know that you are a good-looking woman; 12 so that when the Egyptians see you, they will say, ‘This is his wife,’ and kill me but keep you alive. 13 Please say that you are my sister, so that it will go well with me for your sake, and so that I will stay alive because of you.”
Daily Quote:
In a time of increasing darkness, we must respond with an increasing of light[The Lubavitcher Rebbe, launching a world-wide campaign that all Jewish women, including young girls, should light Shabbat candles]
Chitas and Rambam for today:
Chumash: Parshat Lech-Lecha, 2nd Portion (Genesis 12:14-13:4) with Rashi
• Genesis Chapter 12
14And it came to pass when Abram came to Egypt, that the Egyptians saw the woman, that she was very pretty. ידוַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד:
And it came to pass when Abram came to Egypt: It should have said, when they came to Egypt, but it teaches us that he hid her in a trunk, and when they demanded the customs duty, they opened it and saw her. [from Gen. Rabbah 40:5] ויהי כבוא אברם מצרימה: היה לו לומר כבואם מצרימה, אלא למד שהטמין אותה בתיבה ועל ידי שתבעו את המכס פתחו וראו אותה:
15And Pharaoh's princes saw her, and they praised her to Pharaoh, and the woman was taken to the house of Pharaoh. טווַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלֲל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָֽאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה:
and they praised her to Pharaoh: They praised her among themselves, saying, “This [woman] is fit for the king.” - [from Targum Onkelos according to Ramban] ויהללו אותה אל פרעה: הללוה ביניהם לומר הגונה זו למלך:
16And he benefited Abram for her sake, and he had flocks and cattle and he donkeys and men servants and maid servants, and she donkeys and camels. טזוּלְאַבְרָ֥ם הֵיטִ֖יב בַּֽעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹֽאן־וּבָקָר֙ וַֽחֲמֹרִ֔ים וַֽעֲבָדִים֙ וּשְׁפָחֹ֔ת וַֽאֲתֹנֹ֖ת וּגְמַלִּֽים:
and he benefited Abram: Pharaoh [benefited him]for her sake. [from Targum Jonathan] ולאברם היטיב: פרעה בעבורה [נתן לו מתנות]:
17And the Lord plagued Pharaoh [with] great plagues as well as his household, on account of Sarai, Abram's wife. יזוַיְנַגַּ֨ע יְהֹוָ֧ה | אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם:
And the Lord plagued Pharaoh…[with] great plagues: He was stricken with the plague of “ra’athan,” making intercourse harmful to him. Gen. Rabbah (41:2) וינגע ה' וגו': במכת ראתן לקה, שהתשמיש קשה לו:
as well as his household: lit. and his house. As the Targum states: and upon the people of his house, (and its midrashic interpretation (Tan. Lech Lecha 8) is that this includes its walls, pillars, and utensils. In an old Rashi). ואת ביתו: כתרגומו ועל אנש ביתיה (ומדרשו לרבות כותליו ועמודיו וכליו):
on account of Sarai: [The words עַל דְבַר שָׂרַי mean literally] according to her words: she would say to the angel, “Strike,” and he would strike. [from Tan. Lech Lecha 5] על דבר שרי: על פי דבורה, אומרת למלאך הך והוא מכה:
18And Pharaoh summoned Abram, and he said, "What is this that you have done to me? Why did you not tell me that she was your wife? יחוַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה־זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹֽא־הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא:
19Why did you say, 'She is my sister,' so that I took her to myself for a wife? And now, here is your wife; take [her] and go." יטלָמָ֤ה אָמַ֨רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָֽאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ:
take [her] and go: Not like Abimelech, who said to him (below 20:15): “Here is my land before you.” But he [Pharaoh] said to him, “Go and do not stay, because the Egyptians are lascivious,” as it is said (Ezek. 23:20):“and whose issue is the issue of horses.” - [from Tan. Lech Lecha] קח ולך: לא כאבימלך שאמר לו (כ טו) הנה ארצי לפניך, אלא אמר לו לך ואל תעמוד, שהמצרים שטופי זמה הם, שנאמר (יחזקאל כג כ) וזרמת סוסים זרמתם:
20And Pharaoh commanded men on his behalf, and they escorted him and his wife and all that was his. כוַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כָּל־אֲשֶׁר־לֽוֹ:
And Pharaoh commanded men on his behalf: on his account, to escort him and to guard him. ויצו עליו: על אודותיו לשלחו ולשמרו:
and they escorted him: Heb. וַיְשַׁלְּחוּ, to be explained according to the Targum: and they escorted him. וישלחו: כתרגומו ואלויאו:
Genesis Chapter 13
1And Abram came up from Egypt, he and his wife and all that was his, and Lot with him, to the south. אוַיַּ֩עַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכָל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה:
And Abram came up, etc., to the south: To come to the south of the Land of Israel, as Scripture stated above (12:9): continually traveling southward to Mount Moriah. And in every case when one goes from Egypt to the land of Canaan, he goes from south to north, for the land of Egypt is south of the Land of Israel, as is evidenced by the travels [of the Jews in the desert] and by the boundaries of the Land. ויעל אברם וגו' הנגבה: לבא לדרומה של ארץ ישראל כמו שאמור למעלה (פסוק ט) הלוך ונסוע הנגבה, להר המוריה, ומכל מקום כשהוא הולך ממצרים לארץ כנען מדרום לצפון הוא מהלך, שארץ מצרים בדרומה של ארץ ישראל, כמו שמוכיח במסעות ובגבולי הארץ:
2And Abram was very heavy with cattle, with silver, and with gold. בוְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב:
very heavy: laden with burdens. כבד מאד: טעון משאות:
3And he went on his journeys, from the south and until Beth el, until the place where his tent had been previously, between Beth el and between Ai. גוַיֵּ֨לֶךְ֙ לְמַסָּעָ֔יו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם אָֽהֳלֹה֙ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי:
And he went on his journeys: When he returned from Egypt to the land of Canaan, he went and lodged in the inns where he had lodged on his way to Egypt. This teaches you etiquette, that a person should not change his lodgings (Arachin 16b). Another explanation (Gen. Rabbah 41: 3): On his return, he paid his debts. וילך למסעיו: כשחזר ממצרים לארץ כנען היה הולך ולן באכסניות שלן בהם בהליכתו למצרים. למדך דרך ארץ שלא ישנה אדם מאכסניא שלו. דבר אחר בחזרתו פרע הקפותיו:
from the south: The land of Egypt is south of the land of Canaan. מנגב: ארץ מצרים בדרומה של ארץ כנען:
4To the place of the altar that he had made at first, and Abram called there in the name of the Lord. דאֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִֽאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם יְהֹוָֽה:
that he had made at first, and Abram called there: And where Abram had called in the name of the Lord. We may also say that it means: and now he called there in the name of the Lord. אשר עשה שם בראשנה ויקרא שם: ואשר קרא שם אברם בשם ה'. וגם יש לומר ויקרא שם עכשיו בשם ה':
Daily Tehillim: Chapters 35-38
• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• ועוד יש להפליא, הפלא ופלא
• Rambam: Sefer Hamitzvos:
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 35
Incantations
"There shall not be found among you... a charmer"—Deuteronomy 18:10-11.
It is forbidden to chant a magical incantation in the belief that it can offer relief. For example, in times ago people would whisper a certain incantation over a snake or scorpion bite, in the belief that it would alleviate the pain.
Full text of this Mitzvah »• Incantations
Negative Commandment 35
Translated by Berel Bell
The 35th prohibition is that we are forbidden from practicing the ritual of chover ["incantations"], which is the recitation of utterances1 that the person believes are helpful for certain things and damaging for others.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who utters incantations ['chover chaver']."
In the words of the Sifri, "The prohibition of uttering incantations applies whether they are directed to a snake or to a scorpion." This means that he utters these incantations over them because he imagines that as a result they will not bite, or that he speaks over the location of the bite in order to stop the pain.
One who transgresses this prohibition is punished by lashes.3
The details of this mitzvah have been explained in the seventh chapter of tractate Shabbos.4
FOOTNOTES
1.In Hilchos Avodah Zarah 11:10, the Rambam elaborates: "He makes utterances that are not in any language and that have no meaning — and in his foolishness he believes that these utterances have some effect."
2.Deut. 18:10-11.
3.In Hilchos Avodah Zarah ibid., the Rambam adds that lashes are given only where an action was performed in addition to the speaking, such as one who gestures with his hand or head, or who holds a key or a stone while speaking.
4.In our versions, Chapter Six, page 67a.
• Negative Commandment 38
Communication with the Dead
"There shall not be found among you... a necromancer"—Deuteronomy 18:11.
It is forbidden to do any act that supposedly elicits information from the dead. The Talmud speaks of people who would abstain from food and go to sleep in a cemetery—in the hope that the dead would appear and communicate with them.
Full text of this Mitzvah »• Communication with the Dead
Negative Commandment 38
Translated by Berel Bell
The 38th prohibition is that we are forbidden from inquiring information from the dead — as is imagined by those who are truly dead,1 even thought they eat and feel — that when one performs certain actions and dresses a certain way, the deceased will come to him in his sleep and answer the questions he was asked.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who attempts to communicate with the dead."
Our Sages said in tractate Sanhedrin,3 "The verse,4 'who attempts to communicate with the dead,' refers to someone who starves himself and sleeps in the cemetery in order that an impure spirit shall rest upon him."
One who transgresses this prohibition is punished by lashes.
FOOTNOTES
1.See Berachos 18b, that, "The wicked, even during their lifetime, are called 'dead.'"
2.Deut. 18:10-11.
3.65b.
4.Deut. 18:11.
• Negative Commandment 36
Consulting Ov
"There shall not be found among you... one who inquires of Ov"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with an Ov practitioner, to ask him for advice or information based on his Ov experience.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
Full text of this Mitzvah »• Consulting Ov
Negative Commandment 36
Translated by Berel Bell
The 36th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of ov.1
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who consults ov."
One who transgresses this prohibition, i.e. who consults the practitioner of ov, is not punished by death.3 It is nevertheless forbidden.4
FOOTNOTES
1.See N8, where the idolatrous practice of "ov" is described as burning a specific type of incense and performing certain actions. The person then imagines that he hears a voice speaking from under his armpit answering his questions. N8 is the prohibition of performing these acts, and N36 is the prohibition on one who goes to the practitioner.
2.Deut. 18:10-11.
3.In contrast to N8, which is a capital offense.
4.In Hilchos Avodah Zarah 11:14, the Rambam rules that if one acts based on the advice he receives, he is punished by lashes. If he merely consults the ov, but does not behave differently based on the advice, he receives lashes by Rabbinic decree, since no action was performed.
• Negative Commandment 37
Consulting Yi'doni
"There shall not be found among you... one who inquires of Yid'oni"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with a Yid'oni practitioner, to ask him for advice or information based on his Yid'oniexperience.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
Full text of this Mitzvah »• Consulting Yi'doni
Negative Commandment 37
Translated by Berel Bell
The 37th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of yidoni.1
The source of this commandment is G‑d's statement,2 "Among you there shall not be found anyone...who consults ov or yidoni."
In the words of the Sifra, "[In the verse],3 'Do not turn to the idols called ov or yidoni,' ov refers to a pitom4 who speaks5 from his armpit, and yidoni is one who speaks6 from his mouth. They are punished by stoning, and the one who consults them transgresses a prohibition.7
FOOTNOTES
1.See N9, where the Rambam quotes the description of the Sages, "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."
2.Deut. 18:10-11.
3.Lev.19:31.
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). See N8.
5.I.e. imagines that he hears speaking. See note to N36 above.
6.I.e. imagines that he hears speaking. See note to N36 above.
7.But is not punished by stoning. Regarding lashes, see note to N36 above.
• Negative Commandment 34
Witchcraft
"There shall not be found among you...one who practices witchcraft"—Deuteronomy 18:10.
We are forbidden from engaging in any form of magic or witchcraft.
Full text of this Mitzvah »• Witchcraft
Negative Commandment 34
Translated by Berel Bell
Negative Commandment 35
The 34th prohibition is that we are forbidden from performing any act of witchcraft.
The source of this commandment is G‑d's statement (exalted be He),1 "Among you there shall not be found anyone...who practices witchcraft."
One who transgresses this prohibition intentionally is punished by stoning, as said in G‑d's statement (exalted be He),2 "Do not allow a sorceress to live." If he did so unintentionally he must bring a sin-offering,
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.3
FOOTNOTES
1.Deut. 18:10.
2.Exodus 22:17.
3.67a.
Negative Commandment 43
Sideburns
"You shall not round the corners of your heads"—Leviticus 19:27.
It is forbidden for a man to cut off his sideburns, leaving his hairline rounded at the sides, for such was the practice of ancient idol-worshippers. (This prohibition also applies if one cuts all his hair. Even if there is no hairline, the sideburns must never be cut off.)
Full text of this Mitzvah »• Sideburns
Negative Commandment 43
Translated by Berel Bell
The 43rd prohibition is that we are forbidden from shaving1 the temples of our heads.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not round off the corners of your head."
This prohibition also3 has the goal of preventing us from emulating idol worshippers, since it was the practice of idol worshippers to shave only the sides [of their heads]. For this reason the Sages had to explain in Tractate Yevamos4 that, "Shaving the entire head is also included in the prohibition of 'rounding,'" so that you should not say that the actual prohibition is shaving the temples and leaving the rest of the hair, as the idolatrous priests do; but if you shave the entire head, you are not emulating them. The Sages therefore informed us that it is prohibited to shave the temples in any manner — not by themselves and not with the rest of the head.
One is punished by lashes separately for each side; therefore one who shaves his entire head receives two sets of lashes. We do not count them as two separate commandments although there are two sets of lashes because there are no two phrases [in Scripture] for the one prohibition. If Scripture would say, "Do not round off the right corner of your head nor the left corner of your head," and we would find [that our Sages] stipulated two sets of lashes, then we could count them as two commandments. But since there is only one expression and one type of action, it counts as one commandment. And even though this prohibition is explained as including different parts of the body, and that one receives lashes for each part separately, this does not require it to be counted as more than one commandment.
The details of this mitzvah have been explained at the end of tractate Makkos.5 Women are exempt from this prohibition.6
FOOTNOTES
1.See Kapach 5731, footnote 13.
2.Lev.19:27.
3.As with the previous prohibitions.
4.5a.
5.20a.
6.In Hilchos Avodah Zarah 12:2, the Rambam quotes tractate Kiddushin 35b, and explains that this prohibition is in the same verse as the prohibition against shaving the beard. Just as the prohibition of shaving does not apply to women, so too this prohibition does not apply to women. See Kesef Mishneh, ibid.
• Negative Commandment 44
Shaving
"You shall not destroy the corners of your beard"—Leviticus 19:27.
It is forbidden for a man to shave with a razor (or razor-like implement) the "corners" of his beard. The Sages identified five corners: the upper right cheek, the lower right cheek, the upper left cheek, the lower left cheek, and the chin. Shaving the beards with razors was the way of ancient pagan priests.
Full text of this Mitzvah »• Shaving
Negative Commandment 44
Translated by Berel Bell
The 44th prohibition is that we are forbidden from shaving the beard, which has five sections: the upper right jaw, the upper left jaw, the lower right jaw, the lower left jaw, and the chin.
This prohibition is contained in the following expression,1 "Do not destroy the corner of your beard," because all [the parts] are included in the term, "beard." Scripture does not write, "Do not destroy your beard," but, "Do not destroy the corner of your beard," meaning that one may not destroy even one corner from the entire beard.
The Oral Tradition explains that there are five corners, as we have categorized, and that one is punished by five sets of lashes if he shaves them all, even if he shaved them all at once. In the words of the Mishneh,2 "For [shaving] the beard [one receives] five [sets of lashes]: two for one side, two for the other side, and one for the bottom. Rabbi Eliezer says, 'If they were all shaved at once, one receives only one [set of lashes].'" The Talmud3 says, "We see that Rabbi Eliezer holds that it is all one prohibition." This is a clear proof that the first opinion holds that they constitute five separate prohibitions, and that is the law.
This [shaving of the beard] was also4 the practice of the idolatrous priests, as is well known today that among the adornments of the European ascetics5 is that they shave their beards.
It does not count as five separate commandments, since the prohibition is expressed in the singular ["beard"] and there is only one type of action, as we explained in the previous commandment.
The details of this mitzvah have been explained in the end of Makkos. This prohibition is also not binding upon women.
FOOTNOTES
1.Lev.19:27.
2.Makkos 3:5.
3.Ibid. 21a.
4.As was the case with the previous prohibitions.
5.The Rambam L'am edition translates, "European priests. Ibn Tibbon translates, "idolatrous priests." This seems to be the source of the vernacular reference, "galach," for a priest.
• Negative Commandment 40
Men Cross-Dressing
"A man shall not put on a woman's garment"—Deuteronomy 22:5.
It is forbidden for a man to don clothing or ornaments that are considered women's garment or gear in that locale. There are two reasons why a man would wear women's clothing, both anathema to G‑d: a) To facilitate lewd behavior, or b) in conformance with once-prevalent idolatrous ritual.
Full text of this Mitzvah »• Men Cross-Dressing
Negative Commandment 40
Translated by Berel Bell
The 40th prohibition is that men are also1 forbidden from adorning themselves with women's ornaments.
The source of this commandment is G‑d's statement,2 "A man shall not wear a woman's garment."
Any man who adorns3 himself or wears an article which is known in that place to be specifically for women is punished by lashes.
You should know that this practice — of women adorning themselves with male articles or men with female articles — is sometimes done to arouse lust, as is well known among the nations; and sometimes done as a kind of idolatrous worship, as explained in books dealing with this subject.4 It is often stipulated in making some kame'ot5 that if a man is making it, he must wear women's clothing, and wear gold jewelry, pearls and the like; and if a woman is making it, she must wear armor and weapons. This is very well known among those who practice it.
FOOTNOTES
1.In addition to N39, which prohibits a woman from wearing men's garments. In the original Sefer HaMitzvos, that commandment comes first, but in his legal code (which is the order followed in this edition), he lists N40 before N39.
2.Deut. 22:5.
3.Kapach 5731, footnote 1 points out that this choice of words comes to include a man dying white hair black (see Hilchos Avodah Zarah 12:10).
4.See Guide to the Perplexed, Section III, Chapter 37, where the Rambam quotes the book, "Tumtum," as saying that when a men stands to serve Venus, he must wear a colored woman's garment, and when a woman stands to serve Mars, she must wear armor and weapons.
5.This term refers to a parchment bearing written letters or marks, or a collection of herbs and spices.
• Negative Commandment 39
Women Cross-Dressing
"A woman shall not wear that which pertains to a man"—Deuteronomy 22:5.
It is forbidden for a woman to don clothing or ornaments that are considered men's garment or gear in that locale.
Full text of this Mitzvah »• Women Cross-Dressing
Negative Commandment 39
Translated by Berel Bell
The 39th prohibition is that we are forbidden from walking in the ways of heretics in that women wear male garments and their adornments.1
The source of this commandment is G‑d's statement (exalted be He),2 "No male article shall be on a woman."
Any woman who wears a male article — which is known in that place to be specifically for men — is punished by lashes.
FOOTNOTES
1.This includes wearing armor or weapons (see N40 and Hilchos Avodah Zarah 12:10). It also includes cutting her hair as a man does (ibid.) or going with her hair uncovered (ibid. according to the Yemenite manuscripts quoted by Kapach 5731, footnote 99. These manuscripts have "t'galeh," ["uncovered"] with the letter "hei" instead of "t'gale'ach" ["cut"] with the letter "chet").
2.Deut. 22:5.
• Negative Commandment 41
Tattoos
"You shall not print any marks upon you"—Leviticus 19:28.
We are forbidden from tattooing our bodies. Tattooing was common practice amongst the ancient idol-worshippers.
Full text of this Mitzvah »• Tattoos
Negative Commandment 41
Translated by Berel Bell
The 41st prohibition is that we are forbidden from tattooing our bodies with blue, red or other markings, as is done by idol worshippers and common among the Copts to this day.
The source of this prohibition is G‑d's statement (exalted be He),1 "Do not make any tattoo marks."
One who transgresses this prohibition is punished by lashes.2
The details of this mitzvah have been explained in the end of tractate Makkos.
FOOTNOTES
1.Lev.19:28.
2.In Hilchos Avodah Zarah 12:11, the Rambam adds that this applies to the one who engraves the tattoo. The one who receives it is punished by lashes only if he actually helps in the engraving (rather than sitting passively).
• Negative Commandment 45
Scarring
"You shall not cut yourselves"—Deuteronomy 14:1.
It is forbidden to cut ourselves in the course of mourning a deceased—as this was a common practice amongst idol-worshippers. It is also forbidden to follow the ancient practice of self-mutilation as part of pagan ritual.
Full text of this Mitzvah »• Scarring
Negative Commandment 45
Translated by Berel Bell
The 45th prohibition is that we are forbidden from intentionally bruising ourselves, as the idol worshippers do.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not mutilate yourselves (lo sis'godidu)." This prohibition is repeated in different words:2 "Do not make cuts in your skin for the dead."
It has been explained in the Talmudic tractate Yevamos3 that the verse, "Do not mutilate yourselves," is needed for itself4, i.e. to teach us that one may not mutilate oneself for someone who died.
Our Sages said in tractate Makkos5 that "s'rita"6 and "g'didah"7 are the same.8 There it is also explained that [for cutting oneself] for the dead, one incurs punishment whether done by hand or with an instrument. [If one cut oneself] for an idol, one incurs punishment only when done with an instrument, as is written in the Prophets,9 "They cut themselves with swords and spears, according to their custom." When done by hand, however, one is exempt.10
Our Sages11 said that this prohibition also includes not stating conflicting messages12 or having public disagreement. They said, "The phrase "lo sis'godidu" means not to make different groups (agudos)." This is like a drash13; the verse itself they explain as meaning that one may not mutilate oneself for someone who died.
So too their statement,14 "Anyone who carries on a dispute transgresses a prohibition, as it is written,15 'Do not be like Korach and his congregation,'" is also a type of drash. As our Sages explain, the verse itself is a warning and a negative statement, not a prohibition.16 Our Sages explained that G‑d notified that anyone in future generations who disagrees with [the status of] the Kohanim and claims it for himself will not meet the same fate as Korach and will not be punished by being swallowed up.17 His punishment will instead be,18 "As G‑d said to him through [literally, 'by the hand of'] Moses," i.e. tzora'as, as G‑d (exalted be He) told Moshe,19 "Place your hand on your chest [… and his hand was covered with tzora'as like snow]," and as is explained regarding Uzziah.20
To return to this prohibition, its details have been explained in the end of Makkos,21 and one who transgresses it is punished by lashes.
FOOTNOTES
1.Deut. 14:1.
2.Lev.19:28.
3.13b.
4.The Talmud previously tried to establish that the phrase, "lo tit'god'du," prohibits different communities observing different practices. To this the Talmud responds that the phrase is needed "for itself." See below in this commandment.
5.21a.
6."Do not make cuts," from Lev. 19:28.
7."Do not mutilate," from Deut. 14:1.
8.This proves that the two verses refer to the same act and therefore count as just one prohibition.
9.Kings I, 18:28, referring to the false prophets of the idol Baal when they were tested by Elijah.
10.Although he is not punished with lashes, he nevertheless transgresses the prohibition.
11.Yevamos 13b.
12.Kapach 5731, in footnote 31 and P173, footnote 55, insists that the Arabic original is mistranslated by others, and was changed without his knowledge in the Rambam L'am edition.
13."An interpretation," seeming to indicate that the prohibition is Rabbinic in nature. In Hilchos Avodah Zarah (12:14), however, the Rambam seems to rule that it is included in the Biblical prohibition. See Kapach's edition of Mishneh Torah (ibid. footnote 34), S'dei Chemed (Klal Lamed, 78), and the sources quoted in Mishneh Torah, Frankel edition, Sefer HaMafte'ach, p. 479.
14.Sanhedrin 110a.
15.Num.17:5.
16.See Introductory Principle Eight, which discusses this commandment in particular.
17.Num. 16:32.
18.Ibid. 17 :5.
19.Exodus 4:6.
20.Chronicles II, 26:19. See Tanchuma, Tzav 15, and Introductory Principle Eight, where this interpretation is explained. King Uzziah attempted to usurp the position of Kohen, as Korach did, by offering incense in the Temple. His punishment, however, was tzora'as, rather than being swallowed up in the ground as Korach was. The Tanchuma learns that the statement, "Do not be like Korach and his congregation, as G‑d said to him by the hand of Moses," alludes to the fact that subsequent generations will be punished in this manner. This is because the phrase, "by the hand of Moses," alludes to "the hand of Moses" being covered with tzora'as in Exodus 4:6.
21.20a.
• Negative Commandment 171
Tearing Out Hair
"Do not make any baldness between your eyes for the dead"—Deuteronomy 14:1.
When a loved one dies, we mustn't allow our anguish to cause us to rip out our hair leaving a bald spot.
Full text of this Mitzvah »
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• ועוד יש להפליא, הפלא ופלא
There is yet further cause to be exceedingly amazed — at how “those who lack understanding” comprehend this quotation from Ra’aya Mehemna.
This statement comes in addition to the two preceding causes for surprise at their misunderstanding of this quotation: (a) that a portion of the Torah could be termed the Tree of Knowledge of Good and Evil; (b) according to their understanding of the Ra’aya Mehemna the study of issur and hetter does not supersede the obligation to pray at fixed times, even though the prayers were arranged according to the secrets of the Zohar and the Supernal Unions; whereas the fact is that for those individuals whose only occupation is the study of Torah, the study of issur and hetter does indeed take precedence over the mitzvah of prayer.
In addition to these two problematic queries, there is now a third:
איך אפשר שלימות המשיח, לא יצטרכו לידע הלכות איסור והיתר, וטומאה וטהרה
How is it possible that in the days of Mashiach people will not need to know the laws of ritual prohibition and permission, and of impurity and purity?
כי איך ישחטו הקרבנות, וגם חולין, אם לא ידעו הלכות דרסה וחלדה ושהיה, הפוסלים השחיטה, ופגימת הסכין
For how will they slaughter the sacrifices, and likewise animals for common use, if they will not know the laws of drassah,1 chaladah,2 and shehiyah,3 any of which disqualifies the slaughtering,4 and [likewise, the laws regarding] a defective knife?
וכי יולד איש בטבעו שיהא שוחט בלי שהיה ודרסה, וגם הסכין תהיה בריאה ועומדת בלי פגימה לעולם
Will there ever be born a man who by his very nature will [invariably] slaughter without shehiyah or drassah? Will the knife also remain perfect and unblemished forever?
Since these are physical impossibilities, people will obviously have to know the practical laws governing ritual slaughter.
ועוד הרבה הלכות: חלב ודם, ושאר איסורין
There are also many more laws relating to sacrificial offerings and so on, [such as those regarding] fat, blood, and other prohibitions.
וגם טומאת המת יהיו צריכין לידע, כדכתיב: הנער בן מאה שנה ימות
People then will also need to know [the laws regarding] the impurity imparted by a corpse; as it is written,5 “A young man will die at the age of a hundred.”6
And if there will be death in the world, these laws will of course be needed.
וגם טומאת יולדת צריך לידע, דכתיב: הרה ויולדת יחדיו
It will be further necessary to know the laws governing the impurity of a woman who has given birth; as it is written,7 “A pregnant woman, and one who gives birth8 together” [will be among those restored to the Holy Land at the time of the Redemption through Mashiach].
אם תלד אשה בכל יום מביאה אחת
If a woman will give birth every day, [these successive births] resulting from one marital union,
In Time to Come pregnancy will not last nine months; on the same day that a woman conceives she will give birth. Moreover, additional children will be born on successive days from that same conception.
אף על פי כן, דין איסור טומאתה לא ישתנה
nevertheless, the law with respect to the restrictions resulting from her impurity will not change.
It will thus still be necessary to know the laws regarding the ritual impurity of a woman who has given birth.
The Rebbe writes that the above elucidation — that a woman will give birth on the very day that she conceives — “accords with the explanation by the AriZal [of the teaching of the Sages in Tractate Shabbat 30b, that ‘In future time a woman will give birth every day’], in Likkutei HaShas (cited in the Miluim to Tehillim by the Tzemach Tzedek, ch. 20; also [in Biurei HaZoharof the Tzemach Tzedek, Vol. II, p. 827 ff.] at the end of s.v. Ginta). It differs from the commentary of Rashi [on the above teaching] in Tractate Shabbat 30b. See also Chiddushei Aggadot [of Maharsha] there.”
Commenting on the above-quoted phrase (“A pregnant woman, and one who gives birth together”), from which the Gemara derives its teaching that “In future time a woman will give birth every day,” Rashi explains that on the day a woman conceives a new child she will bear a previously-conceived child. For, as the Maharsha explains: It cannot mean that the conception and birth of the same child will take place on the very same day, for then the proof offered there in the Gemararegarding a chicken that laid eggs daily would not apply. For even a chicken does not lay the egg on the same day that it was fertilized; as the Gemara states in Tractate Bechorot, it takes twenty-one days. This means, as Rashi explains, that twenty-one days must elapse from the time of fertilization to the time the egg is laid. The AriZal, however, understands the Gemara in Tractate Shabbat to mean that a child will be conceived and born on the same day.
Parenthetically, the Tzemach Tzedek in the source quoted above quotes the Midrash Rabbah on Parshat Noach (beginning of sec. 36), to the effect that before the Flood as well, a woman would conceive and give birth on the very same day.
A further point: The Alter Rebbe added that the above-mentioned successive daily births would result “from one marital union.” This translation assumes that the unvocalized Hebrew text (מביאה אחת) is to be pronounced mibiah achat. Others, however, have assumed that it is to be pronounced meiviah achat; hence, “if a woman will give birth every day, she brings one [offering].” On this interpretation the Rebbe comments: “What connection does this have to our subject? (Especially, since this law [of impurity] also applies nowadays [i.e., prior to the arrival of Mashiach]. My opinion is that the phrase means ‘from one marital union.’ [I.e., further children will be born on subsequent days from that one marital union.]”
The Rebbe concludes: “This also solves the problem raised by the Maharsha.” In his Chiddushei Aggadot, the Maharshaasks: How can there possibly be additional births on subsequent days, when marital relations are forbidden for seven or fourteen days after birth? This question is answered by the above statement, that successive births will result from a single conception. This statement also accords with the reference made in the Gemara to a chicken, which lays eggs on different days from the same fertilization.
The Rebbe also refers to the Gemara (Niddah 27a) which relates that a certain woman’s conception resulted in the birth of two children, three months apart.
ואין להאריך בדבר הפשוט
There is no need to dwell on something so obvious — as the fact that these laws will still apply in the time of Mashiach, so that then, too, it will be necessary to know the laws of issur and hetter, and purity and impurity,
ומפורסם הפכו בכל הש״ס ומדרשים
when the entire Talmud and the Midrashim make known the reverse [of the misleading impression formed by a superficial reading of our opening quotation from Ra’aya Mehemna].
דפריך: הלכתא למשיחא
[For example:] The question is asked,9 “A law for the time of the Messiah?!”
I.e., why state now a law that will only apply to Messianic times? At that time, however, it will obviously be necessary to know it.
ואליהו בא לפשוט כל הספיקות, ופרשה זו עתיד אליהו לדורשה כו׳
Likewise we find that Elijah will come to clarify all doubts;10 and “This passage Elijah will expound in the future”;11 and so on.
ועוד אינו מובן מה שכתוב, דלא יתפרנסון תלמידי חכמים מעמי הארץ כו׳
Also not understandable is the statement (in Ra’aya Mehemna) that “the Torah scholars will not be sustained by illiterate people, and so on,”
As stated above, the Tree of Knowledge of Good and Evil, which is the root of issur and hetter, will not dominate the Jewish people, because “the Torah scholars will not be sustained by illiterate people,” —
ולא מערב רב, דאכלין פסול טמא ואסור, חס ושלום
nor by the mixed multitude, who eat that which is ritually unfit, impure, and prohibited, heaven forfend.
דהא גם בזמן בית שני, לא היו מתפרנסין מעמי הארץ דאכלין פסול ואסור, חס ושלום
Even12 during the time of the Second Temple they were not supported by the illiterate people who ate that which is ritually unfit and prohibited, heaven forfend,
שהרי תלמידי חכמים היו להם שדות וכרמים, כעמי הארץ
for the Torah scholars had fields and vineyards of their own, just like the illiterate people.
ואפילו הכי היו עוסקים בלימוד איסור והיתר, וטומאה וטהרה
Nevertheless, they engaged in the study of [the laws of] issur and hetter, and of impurity and purity —
כל הזוגות שהיו בימי בית שני
[for example,] all the pairs [of leading Sages] who lived at the time of the Second Temple13 —
והעמידו תלמידים לאלפים ורבבות
and they raised disciples in the legal of the Torah in the thousands and tens of thousands,14
ולימוד הנסתר בהסתר כו׳
while the study of the esoteric [of the Torah] took place in secret, and so on.
We thus see that the fact that Torah scholars need not be sustained by the illiterate is in no way a cause for their not studying (G‑d forbid) the laws of issur and hetter and purity and impurity.
* * *
| FOOTNOTES | |
| 1. | “Pressing” [on the knife]. |
| 2. | “Passing [the knife] under” (instead of over) the windpipe and gullet. |
| 3. | “Pausing” and thus interrupting the act of slaughter. |
| 4. | Note of the Rebbe: “The Alter Rebbe does not mention hagramah [i.e., cutting in a slanting direction] or ikkur [i.e., severing the pipes by tearing].” |
| 5. | Yeshayahu 65:20. |
| 6. | Note of the Rebbe: “I.e., there will then be death.” |
| 7. | Yirmeyahu 31:7. |
| 8. | Note of the Rebbe: “I.e., there will then be birth.” |
| 9. | Sanhedrin 51b. |
| 10. | See Eduyot 8:7 and commentaries there. |
| 11. | Menachot 45a. |
| 12. | This sentence has been emended above in Hebrew and English according to the gloss of the Tzemach Tzedek as cited in Luach HaTikkun (Table of Corrections) at the end of Hebrew editions of Tanya. |
| 13. | Note of the Rebbe: “Chagigah 2:2.” |
| 14. | Rambam, Introduction to Yad HaChazakah. |
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 35
Incantations
"There shall not be found among you... a charmer"—Deuteronomy 18:10-11.
It is forbidden to chant a magical incantation in the belief that it can offer relief. For example, in times ago people would whisper a certain incantation over a snake or scorpion bite, in the belief that it would alleviate the pain.
Full text of this Mitzvah »• Incantations
Negative Commandment 35
Translated by Berel Bell
The 35th prohibition is that we are forbidden from practicing the ritual of chover ["incantations"], which is the recitation of utterances1 that the person believes are helpful for certain things and damaging for others.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who utters incantations ['chover chaver']."
In the words of the Sifri, "The prohibition of uttering incantations applies whether they are directed to a snake or to a scorpion." This means that he utters these incantations over them because he imagines that as a result they will not bite, or that he speaks over the location of the bite in order to stop the pain.
One who transgresses this prohibition is punished by lashes.3
The details of this mitzvah have been explained in the seventh chapter of tractate Shabbos.4
FOOTNOTES
1.In Hilchos Avodah Zarah 11:10, the Rambam elaborates: "He makes utterances that are not in any language and that have no meaning — and in his foolishness he believes that these utterances have some effect."
2.Deut. 18:10-11.
3.In Hilchos Avodah Zarah ibid., the Rambam adds that lashes are given only where an action was performed in addition to the speaking, such as one who gestures with his hand or head, or who holds a key or a stone while speaking.
4.In our versions, Chapter Six, page 67a.
• Negative Commandment 38
Communication with the Dead
"There shall not be found among you... a necromancer"—Deuteronomy 18:11.
It is forbidden to do any act that supposedly elicits information from the dead. The Talmud speaks of people who would abstain from food and go to sleep in a cemetery—in the hope that the dead would appear and communicate with them.
Full text of this Mitzvah »• Communication with the Dead
Negative Commandment 38
Translated by Berel Bell
The 38th prohibition is that we are forbidden from inquiring information from the dead — as is imagined by those who are truly dead,1 even thought they eat and feel — that when one performs certain actions and dresses a certain way, the deceased will come to him in his sleep and answer the questions he was asked.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who attempts to communicate with the dead."
Our Sages said in tractate Sanhedrin,3 "The verse,4 'who attempts to communicate with the dead,' refers to someone who starves himself and sleeps in the cemetery in order that an impure spirit shall rest upon him."
One who transgresses this prohibition is punished by lashes.
FOOTNOTES
1.See Berachos 18b, that, "The wicked, even during their lifetime, are called 'dead.'"
2.Deut. 18:10-11.
3.65b.
4.Deut. 18:11.
• Negative Commandment 36
Consulting Ov
"There shall not be found among you... one who inquires of Ov"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with an Ov practitioner, to ask him for advice or information based on his Ov experience.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
Full text of this Mitzvah »• Consulting Ov
Negative Commandment 36
Translated by Berel Bell
The 36th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of ov.1
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who consults ov."
One who transgresses this prohibition, i.e. who consults the practitioner of ov, is not punished by death.3 It is nevertheless forbidden.4
FOOTNOTES
1.See N8, where the idolatrous practice of "ov" is described as burning a specific type of incense and performing certain actions. The person then imagines that he hears a voice speaking from under his armpit answering his questions. N8 is the prohibition of performing these acts, and N36 is the prohibition on one who goes to the practitioner.
2.Deut. 18:10-11.
3.In contrast to N8, which is a capital offense.
4.In Hilchos Avodah Zarah 11:14, the Rambam rules that if one acts based on the advice he receives, he is punished by lashes. If he merely consults the ov, but does not behave differently based on the advice, he receives lashes by Rabbinic decree, since no action was performed.
• Negative Commandment 37
Consulting Yi'doni
"There shall not be found among you... one who inquires of Yid'oni"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with a Yid'oni practitioner, to ask him for advice or information based on his Yid'oniexperience.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
Full text of this Mitzvah »• Consulting Yi'doni
Negative Commandment 37
Translated by Berel Bell
The 37th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of yidoni.1
The source of this commandment is G‑d's statement,2 "Among you there shall not be found anyone...who consults ov or yidoni."
In the words of the Sifra, "[In the verse],3 'Do not turn to the idols called ov or yidoni,' ov refers to a pitom4 who speaks5 from his armpit, and yidoni is one who speaks6 from his mouth. They are punished by stoning, and the one who consults them transgresses a prohibition.7
FOOTNOTES
1.See N9, where the Rambam quotes the description of the Sages, "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."
2.Deut. 18:10-11.
3.Lev.19:31.
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). See N8.
5.I.e. imagines that he hears speaking. See note to N36 above.
6.I.e. imagines that he hears speaking. See note to N36 above.
7.But is not punished by stoning. Regarding lashes, see note to N36 above.
• Negative Commandment 34
Witchcraft
"There shall not be found among you...one who practices witchcraft"—Deuteronomy 18:10.
We are forbidden from engaging in any form of magic or witchcraft.
Full text of this Mitzvah »• Witchcraft
Negative Commandment 34
Translated by Berel Bell
Negative Commandment 35
The 34th prohibition is that we are forbidden from performing any act of witchcraft.
The source of this commandment is G‑d's statement (exalted be He),1 "Among you there shall not be found anyone...who practices witchcraft."
One who transgresses this prohibition intentionally is punished by stoning, as said in G‑d's statement (exalted be He),2 "Do not allow a sorceress to live." If he did so unintentionally he must bring a sin-offering,
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.3
FOOTNOTES
1.Deut. 18:10.
2.Exodus 22:17.
3.67a.
Negative Commandment 43
Sideburns
"You shall not round the corners of your heads"—Leviticus 19:27.
It is forbidden for a man to cut off his sideburns, leaving his hairline rounded at the sides, for such was the practice of ancient idol-worshippers. (This prohibition also applies if one cuts all his hair. Even if there is no hairline, the sideburns must never be cut off.)
Full text of this Mitzvah »• Sideburns
Negative Commandment 43
Translated by Berel Bell
The 43rd prohibition is that we are forbidden from shaving1 the temples of our heads.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not round off the corners of your head."
This prohibition also3 has the goal of preventing us from emulating idol worshippers, since it was the practice of idol worshippers to shave only the sides [of their heads]. For this reason the Sages had to explain in Tractate Yevamos4 that, "Shaving the entire head is also included in the prohibition of 'rounding,'" so that you should not say that the actual prohibition is shaving the temples and leaving the rest of the hair, as the idolatrous priests do; but if you shave the entire head, you are not emulating them. The Sages therefore informed us that it is prohibited to shave the temples in any manner — not by themselves and not with the rest of the head.
One is punished by lashes separately for each side; therefore one who shaves his entire head receives two sets of lashes. We do not count them as two separate commandments although there are two sets of lashes because there are no two phrases [in Scripture] for the one prohibition. If Scripture would say, "Do not round off the right corner of your head nor the left corner of your head," and we would find [that our Sages] stipulated two sets of lashes, then we could count them as two commandments. But since there is only one expression and one type of action, it counts as one commandment. And even though this prohibition is explained as including different parts of the body, and that one receives lashes for each part separately, this does not require it to be counted as more than one commandment.
The details of this mitzvah have been explained at the end of tractate Makkos.5 Women are exempt from this prohibition.6
FOOTNOTES
1.See Kapach 5731, footnote 13.
2.Lev.19:27.
3.As with the previous prohibitions.
4.5a.
5.20a.
6.In Hilchos Avodah Zarah 12:2, the Rambam quotes tractate Kiddushin 35b, and explains that this prohibition is in the same verse as the prohibition against shaving the beard. Just as the prohibition of shaving does not apply to women, so too this prohibition does not apply to women. See Kesef Mishneh, ibid.
• Negative Commandment 44
Shaving
"You shall not destroy the corners of your beard"—Leviticus 19:27.
It is forbidden for a man to shave with a razor (or razor-like implement) the "corners" of his beard. The Sages identified five corners: the upper right cheek, the lower right cheek, the upper left cheek, the lower left cheek, and the chin. Shaving the beards with razors was the way of ancient pagan priests.
Full text of this Mitzvah »• Shaving
Negative Commandment 44
Translated by Berel Bell
The 44th prohibition is that we are forbidden from shaving the beard, which has five sections: the upper right jaw, the upper left jaw, the lower right jaw, the lower left jaw, and the chin.
This prohibition is contained in the following expression,1 "Do not destroy the corner of your beard," because all [the parts] are included in the term, "beard." Scripture does not write, "Do not destroy your beard," but, "Do not destroy the corner of your beard," meaning that one may not destroy even one corner from the entire beard.
The Oral Tradition explains that there are five corners, as we have categorized, and that one is punished by five sets of lashes if he shaves them all, even if he shaved them all at once. In the words of the Mishneh,2 "For [shaving] the beard [one receives] five [sets of lashes]: two for one side, two for the other side, and one for the bottom. Rabbi Eliezer says, 'If they were all shaved at once, one receives only one [set of lashes].'" The Talmud3 says, "We see that Rabbi Eliezer holds that it is all one prohibition." This is a clear proof that the first opinion holds that they constitute five separate prohibitions, and that is the law.
This [shaving of the beard] was also4 the practice of the idolatrous priests, as is well known today that among the adornments of the European ascetics5 is that they shave their beards.
It does not count as five separate commandments, since the prohibition is expressed in the singular ["beard"] and there is only one type of action, as we explained in the previous commandment.
The details of this mitzvah have been explained in the end of Makkos. This prohibition is also not binding upon women.
FOOTNOTES
1.Lev.19:27.
2.Makkos 3:5.
3.Ibid. 21a.
4.As was the case with the previous prohibitions.
5.The Rambam L'am edition translates, "European priests. Ibn Tibbon translates, "idolatrous priests." This seems to be the source of the vernacular reference, "galach," for a priest.
• Negative Commandment 40
Men Cross-Dressing
"A man shall not put on a woman's garment"—Deuteronomy 22:5.
It is forbidden for a man to don clothing or ornaments that are considered women's garment or gear in that locale. There are two reasons why a man would wear women's clothing, both anathema to G‑d: a) To facilitate lewd behavior, or b) in conformance with once-prevalent idolatrous ritual.
Full text of this Mitzvah »• Men Cross-Dressing
Negative Commandment 40
Translated by Berel Bell
The 40th prohibition is that men are also1 forbidden from adorning themselves with women's ornaments.
The source of this commandment is G‑d's statement,2 "A man shall not wear a woman's garment."
Any man who adorns3 himself or wears an article which is known in that place to be specifically for women is punished by lashes.
You should know that this practice — of women adorning themselves with male articles or men with female articles — is sometimes done to arouse lust, as is well known among the nations; and sometimes done as a kind of idolatrous worship, as explained in books dealing with this subject.4 It is often stipulated in making some kame'ot5 that if a man is making it, he must wear women's clothing, and wear gold jewelry, pearls and the like; and if a woman is making it, she must wear armor and weapons. This is very well known among those who practice it.
FOOTNOTES
1.In addition to N39, which prohibits a woman from wearing men's garments. In the original Sefer HaMitzvos, that commandment comes first, but in his legal code (which is the order followed in this edition), he lists N40 before N39.
2.Deut. 22:5.
3.Kapach 5731, footnote 1 points out that this choice of words comes to include a man dying white hair black (see Hilchos Avodah Zarah 12:10).
4.See Guide to the Perplexed, Section III, Chapter 37, where the Rambam quotes the book, "Tumtum," as saying that when a men stands to serve Venus, he must wear a colored woman's garment, and when a woman stands to serve Mars, she must wear armor and weapons.
5.This term refers to a parchment bearing written letters or marks, or a collection of herbs and spices.
• Negative Commandment 39
Women Cross-Dressing
"A woman shall not wear that which pertains to a man"—Deuteronomy 22:5.
It is forbidden for a woman to don clothing or ornaments that are considered men's garment or gear in that locale.
Full text of this Mitzvah »• Women Cross-Dressing
Negative Commandment 39
Translated by Berel Bell
The 39th prohibition is that we are forbidden from walking in the ways of heretics in that women wear male garments and their adornments.1
The source of this commandment is G‑d's statement (exalted be He),2 "No male article shall be on a woman."
Any woman who wears a male article — which is known in that place to be specifically for men — is punished by lashes.
FOOTNOTES
1.This includes wearing armor or weapons (see N40 and Hilchos Avodah Zarah 12:10). It also includes cutting her hair as a man does (ibid.) or going with her hair uncovered (ibid. according to the Yemenite manuscripts quoted by Kapach 5731, footnote 99. These manuscripts have "t'galeh," ["uncovered"] with the letter "hei" instead of "t'gale'ach" ["cut"] with the letter "chet").
2.Deut. 22:5.
• Negative Commandment 41
Tattoos
"You shall not print any marks upon you"—Leviticus 19:28.
We are forbidden from tattooing our bodies. Tattooing was common practice amongst the ancient idol-worshippers.
Full text of this Mitzvah »• Tattoos
Negative Commandment 41
Translated by Berel Bell
The 41st prohibition is that we are forbidden from tattooing our bodies with blue, red or other markings, as is done by idol worshippers and common among the Copts to this day.
The source of this prohibition is G‑d's statement (exalted be He),1 "Do not make any tattoo marks."
One who transgresses this prohibition is punished by lashes.2
The details of this mitzvah have been explained in the end of tractate Makkos.
FOOTNOTES
1.Lev.19:28.
2.In Hilchos Avodah Zarah 12:11, the Rambam adds that this applies to the one who engraves the tattoo. The one who receives it is punished by lashes only if he actually helps in the engraving (rather than sitting passively).
• Negative Commandment 45
Scarring
"You shall not cut yourselves"—Deuteronomy 14:1.
It is forbidden to cut ourselves in the course of mourning a deceased—as this was a common practice amongst idol-worshippers. It is also forbidden to follow the ancient practice of self-mutilation as part of pagan ritual.
Full text of this Mitzvah »• Scarring
Negative Commandment 45
Translated by Berel Bell
The 45th prohibition is that we are forbidden from intentionally bruising ourselves, as the idol worshippers do.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not mutilate yourselves (lo sis'godidu)." This prohibition is repeated in different words:2 "Do not make cuts in your skin for the dead."
It has been explained in the Talmudic tractate Yevamos3 that the verse, "Do not mutilate yourselves," is needed for itself4, i.e. to teach us that one may not mutilate oneself for someone who died.
Our Sages said in tractate Makkos5 that "s'rita"6 and "g'didah"7 are the same.8 There it is also explained that [for cutting oneself] for the dead, one incurs punishment whether done by hand or with an instrument. [If one cut oneself] for an idol, one incurs punishment only when done with an instrument, as is written in the Prophets,9 "They cut themselves with swords and spears, according to their custom." When done by hand, however, one is exempt.10
Our Sages11 said that this prohibition also includes not stating conflicting messages12 or having public disagreement. They said, "The phrase "lo sis'godidu" means not to make different groups (agudos)." This is like a drash13; the verse itself they explain as meaning that one may not mutilate oneself for someone who died.
So too their statement,14 "Anyone who carries on a dispute transgresses a prohibition, as it is written,15 'Do not be like Korach and his congregation,'" is also a type of drash. As our Sages explain, the verse itself is a warning and a negative statement, not a prohibition.16 Our Sages explained that G‑d notified that anyone in future generations who disagrees with [the status of] the Kohanim and claims it for himself will not meet the same fate as Korach and will not be punished by being swallowed up.17 His punishment will instead be,18 "As G‑d said to him through [literally, 'by the hand of'] Moses," i.e. tzora'as, as G‑d (exalted be He) told Moshe,19 "Place your hand on your chest [… and his hand was covered with tzora'as like snow]," and as is explained regarding Uzziah.20
To return to this prohibition, its details have been explained in the end of Makkos,21 and one who transgresses it is punished by lashes.
FOOTNOTES
1.Deut. 14:1.
2.Lev.19:28.
3.13b.
4.The Talmud previously tried to establish that the phrase, "lo tit'god'du," prohibits different communities observing different practices. To this the Talmud responds that the phrase is needed "for itself." See below in this commandment.
5.21a.
6."Do not make cuts," from Lev. 19:28.
7."Do not mutilate," from Deut. 14:1.
8.This proves that the two verses refer to the same act and therefore count as just one prohibition.
9.Kings I, 18:28, referring to the false prophets of the idol Baal when they were tested by Elijah.
10.Although he is not punished with lashes, he nevertheless transgresses the prohibition.
11.Yevamos 13b.
12.Kapach 5731, in footnote 31 and P173, footnote 55, insists that the Arabic original is mistranslated by others, and was changed without his knowledge in the Rambam L'am edition.
13."An interpretation," seeming to indicate that the prohibition is Rabbinic in nature. In Hilchos Avodah Zarah (12:14), however, the Rambam seems to rule that it is included in the Biblical prohibition. See Kapach's edition of Mishneh Torah (ibid. footnote 34), S'dei Chemed (Klal Lamed, 78), and the sources quoted in Mishneh Torah, Frankel edition, Sefer HaMafte'ach, p. 479.
14.Sanhedrin 110a.
15.Num.17:5.
16.See Introductory Principle Eight, which discusses this commandment in particular.
17.Num. 16:32.
18.Ibid. 17 :5.
19.Exodus 4:6.
20.Chronicles II, 26:19. See Tanchuma, Tzav 15, and Introductory Principle Eight, where this interpretation is explained. King Uzziah attempted to usurp the position of Kohen, as Korach did, by offering incense in the Temple. His punishment, however, was tzora'as, rather than being swallowed up in the ground as Korach was. The Tanchuma learns that the statement, "Do not be like Korach and his congregation, as G‑d said to him by the hand of Moses," alludes to the fact that subsequent generations will be punished in this manner. This is because the phrase, "by the hand of Moses," alludes to "the hand of Moses" being covered with tzora'as in Exodus 4:6.
21.20a.
• Negative Commandment 171
Tearing Out Hair
"Do not make any baldness between your eyes for the dead"—Deuteronomy 14:1.
When a loved one dies, we mustn't allow our anguish to cause us to rip out our hair leaving a bald spot.
Full text of this Mitzvah »
• Tearing Out Hair
Negative Commandment 171
Translated by Berel Bell
The 171st prohibition is that we are forbidden from tearing our hair from our head for someone who died, as the fools do.
The source of this prohibition is G‑d's statement,1 "Do not make a bald patch between your eyes for the dead."
This prohibition is repeated regarding Kohanim,2 "They shall not make bald patches on their head," in order to complete the commandment. From the phrase, "between your eyes," we would think that the prohibition applies only to the front of the head. The other verse therefore explains, "They shall not make bald patches on their head," to make the prohibition apply to the entire head as it does to "between your eyes." [On the other hand,] if it would only say, "They shall not make bald patches on their head," we would think it applies whether it is done for the dead or for another reason. The other verse therefore explains, "for the dead."
Whoever makes a bald patch the size of a "gris"3 by tearing the hair from his head for the dead is punished by lashes. He is punished by one set of lashes for each bald patch, regardless of whether he is a Kohen Gadol or a regular Jew.
This that Scripture repeats the prohibition regarding Kohanim,4 "They shall not shave the corners of their beards, not shall they make cuts in their flesh," is also to complete the commandment, as explained in the end of Makkos.5
FOOTNOTES
1.Deut. 14:1.
2.Lev.21:5.
3.Literally, a bean. In modern terms, this between 14-21 mm in diameter. See Shiurei Torah 3:20.
4.Lev. 21:5.
5.21a.
• Rambam - 1 Chapter a Day: Kelim - Chapter 9
• Kelim - Chapter 9
• Avodat Kochavim - Chapter Ten
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• "Today's Day"
• Thursday, Cheshvan 6, 5704
Torah lessons: Chumash: Lech L'cha, Chamishi with Rashi.
Tehillim: 35-38.
Tanya: There is yet (p. 553) ...was in secret... (p. 555).
When the Alter Rebbe wished to bless R. Yekusiel Liepler with wealth, the latter said he did not want it; he did not want wealth to distract him from studying Chassidus and from his involvement with avoda. When the Rebbe wished to bless him with longevity, his answer was: But not "peasant years"1 - men that have eyes but do not see, who have ears but do not hear, who do not perceive G-dliness nor do they hear G-dliness.
FOOTNOTES
1.I.e. the life of boors.
• Daily Thought:
Confusing Body and Soul
So you’ve come to a realization that you’re not the stuff you made yourself out to be. In fact, you’re a mess. Everything about you needs to be fixed.
But that’s not you. That is the outer you. The inner you is a pure soul. And the soul is now celebrating. Why? Because, now this beast within which she was thrust has finally realized what a dark pit it’s gotten itself into, and now there’s a chance she can lead it back home.
And every step the soul leads the beast back home, the soul is already there.
Don’t confuse the joy of the soul with the concerns of the body.[Tanya, chapter 31.]
-------
• Kelim - Chapter 9
1
All metal keilim that have independent names are susceptible to impurity except a door, a bolt, a lock, a holder for a door hinge a hinge, a beam, and a drainpipe. The latter are not susceptible to impurity, because they serve the earth or wood. This applies even before they are affixed to a building or to wood.
Any metal k'li that has an auxiliary name does not contract impurity independently because it is only part of a k'li. What is implied? The "scorpion" of a muzzle is impure and the iron plates placed on the cheeks of the animal on both sides are pure, because they do not have an independent name. When all these articles are connected to the reins, everything is susceptible to impurity.
א
כל כלי מתכות שיש להן שם בפני עצמן מקבלין טומאה חוץ מן הדלת והנגר והמנעול והפותת שתחת הציר והציר והקורה והצינור מפני שאלו עשויין לקרקע או לשמש את העץ אינן מקבלין טומאה ואפילו קודם שיקבעו וכל כלי מתכות שיש לו שם לווי אינו מתטמא בפ"ע מפני שהוא כמקצת כלי כיצד עקרב של פרומביא טמא ולחיים שלה שעל לחיי הבהמה מכאן ומכאן טהורין ואין מקבלין טומאה בפני עצמן מפני שאין להם שם בפני עצמן ובשעת חבורו הכל מקבל טומאה:
2
When metal plates are placed on a person's cheeks for protection at the time of battle, they are not susceptible to impurity, because they do not have an independent name. If, however, they have a receptacle for water, they are susceptible to impurity like all receptacles.
ב
טסין של ברזל שמניחין על לחיי האדם בשעת מלחמה אינן מקבלין טומאה מפני שאין להם שם בפני עצמן ואם יש בהן בית קיבול מים מתטמאין ככל כלי קיבול:
3
When a ring is fashioned like a bowl from below and a lentil from above, and the bowl becomes detached, it is susceptible to impurity in its own right, for it has a receptacle. The lentil is susceptible to impurity, because it has an independent name. The ring's wire, i.e., the portion that enters the ear or the nose, is not susceptible to impurity in its own right.
If a ring is made like a cluster of grapes and it becomes separated, it is pure. The rationale is that it does not have a receptacle, none of the "berries" has an independent name, and while broken up, it is not fit to be used as an ornament.
ג
נזם העשוי כקדרה מלמטה וכעדשה מלמעלה ונפסק הקדרה שלו מקבלת טומאה בפני עצמה שהרי יש לה בית קיבול והעדשה מקבלת טומאה בפני עצמה מפני שיש לה שם בפ"ע והצנירה שלה שהיא נכנסת באוזן או באף אינה מקבלת טומאה בפני עצמה היה הנזם עשוי כמין אשכול ונפרק טהור מפני שאין בו בית קיבול ואין לכל גרגיר ממנו שם בפני עצמו והרי אינו ראוי לתכשיט משנפרק:
4
A ring worn by young girls around a leg is referred to as a birit. It is not susceptible to impurity, because it does not have the form of an ornament. Instead, it is like a ring of a k'li or a ring one ties between his shoulders. The set of two rings which young girls put around their legs with a chain connecting one to the other is susceptible to ritual impurity. The rationale is that it is an ornament for young girls. This set is called kevalim.
ד
טבעת אחת שמניחין הבנות ברגל אחת היא הנקראת בירית ואינה מקבלת טומאה מפני שאין עליה צורת כלי תכשיט אלא כמו טבעת הכלים או טבעת שקושר בה בין כתפיו אבל שתי טבעות שמשימות הבנות ברגליהן ושלשלת מוטלת ביניהן מזו לזו מקבלין טומאה מפני שהן תכשיטי הבנות והן הנקראין כבלים:
5
When there is a necklace with metal links on a string of wool or linen and the string snaps, each of the links is susceptible to impurity, because each is considered as a k'li independently. If the strand was of metal and the links of jewels, pearls, or glass and the links broke, but the chain remained, the chain is susceptible to impurity independently. The remnants of a necklace continue to impart impurity and to be susceptible to impurity as long as they are large enough to go around the neck of a young girl.
ה
קטלא של חליות של מתכת והם בחוט של צמר או של פשתן ונפסק החוט החוליות מקבלות טומאה שכל אחד ואחד כלי בפני עצמו היה החוט שלה של מתכת והחוליות של אבנים טובות ושל מרגליות או של זכוכית ונשברו החוליות והחוט קיים הרי זו מתטמא בפני עצמו שירי קטלא כמלא צואר קטנה:
6
All of the metal coverings of receptacles are pure. They are not susceptible to impurity, because they do not have an independent name with the exception of the covering of a samovar and the covering of doctor's prescription box. Since bandages are placed in it, it becomes a receptacle.
ו
כל הכיסויין של מתכת טהורין ואין מקבלין טומאה מפני שאין להם שם בפני עצמן חוץ מכיסוי המיחם ומכסוי טני של רופאין מפני שמניחין בו את האספלנית נעשה כלי קיבול:
7
When one scrapes down and polishes the metal cover of a container, making it into a mirror, it is susceptible to impurity.
ז
כסוי של מתכת ששפו ולטשו ועשהו מראה הרי זה מקבל טומאה:
8
All metal weights are susceptible to impurity. They are called unkiyot. The wooden crossbeam of a scale is susceptible to impurity, because of the weights hanging from it.
When does the above apply? To the crossbeams of the scales of flax merchants and wool merchants. The crossbeams of the scales of private persons are not susceptible to impurity unless the weights are permanently affixed to it.
ח
כל המשקולות של מתכות מקבלות טומאה והן הנקראין אונקיאות קנה מאזנים של עץ שהיו אונקיות של ברזל תלויות בו מקבלת טומאה מפני האונקיות התלויות בו במה דברים אמורים במאזנים של מוכרי פשתן ומוכרי צמר אבל של בעלי בתים אינו מקבל טומאה עד שיהיו האונקיות קבועות בו:
9
When weights have been broken, even though one brought the pieces together and weighed objects with them, they are not susceptible to impurity. If one designated the broken pieces as half-litra weights, one-third-litra weights, or one-quarter-litraweights, they are susceptible to impurity.
ט
משקלות שנשתברו אף על פי שהחזירן ושוקל בהן אינן מקבלין טומאה ייחד מהן חצאי ליטרין שלישי ליטרין רביעי ליטרין הרי אלו מקבלין טומאה:
10
When a sela was disqualified, if it was adjusted to use as a weight, it is susceptible to impurity.
י
סלע שנפסלה והתקינה להיות שוקל בה מקבלת טומאה:
11
A porter's hook is pure. Hooks used by perfume salesmen are susceptible to impurity. The hooks of bed-poles are pure. Those of a small platform are susceptible to impurity.
The hooks of the bee-hived-shaped snare used by fishermen to catch fish are pure. Those of a chest are susceptible to impurity. The hooks of wooden lamps are pure. Those of a table are susceptible to impurity.
This is the general principle: Whenever a k'li is susceptible to impurity in and of itself according to Scriptural Law, its metal hook and its chain are susceptible to impurity. Whenever a k'li is not susceptible to impurity, e.g., flat wooden keilim, oversized wooden keilim, and the like, its metal hook and its chain are not susceptible to impurity. When either of them is considered independently, it is pure, because neither a hook or a chain is considered as a k'li in its own right; they are only as parts of a k'li. Even hooks on the wall upon which keilim, clothes, and the like are hung are pure.
יא
אונקלי של כתפים טהורה ושל רוכלים מתטמאין אונקלי של נקליטי המטה טהורה ושל דרגיש מתטמאה אונקלי של כוורת הציידים שצדין בהן הדגים טהורה ושל שדה מתטמאה אונקלי של מנורות העץ טהור ושל שולחן מתטמא זה הכלל כל כלי שמקבל טומאה בפני עצמו מן התורה הרי האונקלי של מתכת שלו ושלשלת שלו מקבלת טומאה וכלי שאינו מקבל טומאה כגון פשוטי כלי עץ וכלי עץ הבאים במדה וכיוצא בהן אונקלי של מתכת והשלשלת שלו אינן מקבלין טומאה וכל אחת ואחת בפני עצמה טהור שאין האונקלי או השלשלת כלי בפני עצמו אלא הרי הן כמקצת כלי ואפילו אונקלי שבכותלים שתולין בה הכלים והבגדים וכיוצא בהן טהורה:
12
When a chain has a lock, it is susceptible to impurity. If it is meant to secure an entity, it is pure.
יב
שלשלת שיש בה בית נעילה מתטמא והעשויה לכפיתה טהורה:
13
Chains used by wholesalers are susceptible to impurity, because they are used to lock the stores. Those owned by private persons are pure, because they are meant only as ornaments.
יג
שלשלת של סיטונות מתטמאה מפני שהן נועלין בה את החנויות ושל בעלי בתים טהורה שאינה עשויה אלא לנוי:
14
The chains of the measurers of land and the pegs that they insert into the ground at the time they conduct their measurement are susceptible to impurity. Those used by gatherers of wood are pure, because they serve wood.
יד
שלשלת של מושחי קרקע ויתדותיהן שתוקעין בקרקע בשעה שמושחין מקבלין טומאה ושל מקוששי עצים טהורה לפי שהיא משמשת את העץ:
15
The four handbreadths of a chain for a large bucket that are closest to the bucket contract impurity with the bucket for it is necessary for its use. The remainder is pure, because it does not have an independent name. Ten handbreadths of the chain of a small bucket are susceptible to impurity.
טו
שלשלת דלי גדול ד' טפחים ממנה סמוך לדלי מתטמאה עם הדלי מפני שהיא צורך הדלי והשאר טהור לפי שאין לו שם בפני עצמו ושלשלת דלי קטן י' טפחים:
16
All of the following: a metal ball, an anvil, an iron shaft of a builder, a carpenter's leveling tool, a smith's "donkey," plumb-weights used by builders, the iron beams used to press olives, a metal dispenser for a mill, the blade with which scribes cut of the tips of the reeds with which they write, a metal pen, a stylus and a ruler with which scribes rule lines are all susceptible to impurity. For each one of these articles has an independent name.
טז
הכדור של מתכת והסדן והקנטר של בנאי והדקר של חרש וחמור של נפח והמטולטלת והמשקולות של בנאים והכיריים של ברזל שחובטין בהם הזיתים והאפרכס של מתכת והאולר שכורתין בו הסופרים ראש הקולמוס של קנה והקולמוס של מתכת והכן והכנא שמשרטטין בו הסופרים כל אלו מקבלין טומאה שכל אחד מהן יש לו שם בפני עצמו:
• Avodat Kochavim - Chapter Ten
1
We may not draw up a covenant with idolaters which will establish peace between them [and us] and yet allow them to worship idols, as [Deuteronomy 7:2] states: "Do not establish a covenant with them." Rather, they must renounce their [idol] worship or be slain. It is forbidden to have mercy upon them, as [Deuteronomy, ibid.] states: "Do not be gracious to them."
Accordingly, if we see an idolater being swept away or drowning in the river, we should not help him. If we see that his life is in danger, we should not save him. It is, however, forbidden to cause one of them to sink or push him into a pit or the like, since he is not waging war against us.
To whom do the above apply? To gentiles. It is a mitzvah, however, to eradicate Jewish traitors, minnim, and apikorsim, and to cause them to descend to the pit of destruction, since they cause difficulty to the Jews and sway the people away from God.
א
אין כורתין ברית לשבעה עממין כדי שנעשה עמהן שלום ונניח אותם לעבוד עכו"ם שנאמר לא תכרות להם ברית אלא יחזרו מעבודתם או יהרגו ואסור לרחם עליהם שנאמר ולא תחנם לפיכך אם ראה מהם אובד או טובע בנהר לא יעלנו ראהו נטוי למות לא יצילנו אבל לאבדו בידו או לדחפו לבור וכיוצא בזה אסור מפני שאינו עושה עמנו מלחמה במה דברים אמורים בשבעה עממין אבל המוסרים והאפיקורסין מישראל היה דין לאבדן ביד ולהורידן עד באר שחת מפני שהיו מצירים לישראל ומסירין את העם מאחרי ה':
2
From the above, we can infer that it is forbidden to offer medical treatment to an idolater even when offered a wage. If, however, one is afraid of the consequences or fears that ill feeling will be aroused, one may treat them for a wage, but to treat them free is forbidden.
[With regard to] a ger toshav, since we are commanded to secure his well-being, he may be given medical treatment at no cost.
ב
מכאן אתה למד שאסור לרפאות עכו"ם אפילו בשכר ואם היה מתיירא מהן או שהיה חושש משום איבה מרפא בשכר אבל בחנם אסור וגר תושב הואיל ואתה מצווה להחיותו מרפאים אותו בחנם:
3
It is forbidden to sell them homes and fields in Eretz Yisrael. In Syria, one may sell them homes, but not fields.
One may rent them homes in Eretz Yisrael, provided that a neighborhood [of idolaters] is not established. Fewer than three [homes] does not constitute a neighborhood. It is, however, forbidden to rent them fields. In Syria, one may rent them fields.
Why did [the Rabbis issue] more stringent laws regarding fields? Because two difficulties are involved: One removes the obligation of tithes [from these fields], and one gives them a resting place in our land.
It is permitted to sell them houses and fields in the Diaspora, because it is not our land.
ג
אין מוכרין להם בתים ושדות בארץ ישראל ובסוריא מוכרין להם בתים אבל לא שדות ומשכירין להם בתים בארץ ישראל ובלבד שלא יעשו שכונה ואין שכונה פחות משלשה ואין משכירין להם שדות ובסוריא משכירין להם שדות ומפני מה החמירו בשדה מפני שיש בה שתים מפקיעה מן המעשרות ונותן להם חנייה בקרקע ומותר למכור להם בתים ושדות בחוצה לארץ מפני שאינה ארצנו:
4
Even when it is permitted to rent [homes to idolaters], it is not permitted to rent to them for use as a dwelling, because they will bring idols into them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your home." It is, however, permitted to rent them homes to use as storehouses.
It is forbidden to sell them fruit, grain, or other produce while it is attached to the earth. One may sell [these products] after they have been harvested or [before they have been harvested], on the condition that they will be harvested, and he must harvest them.
Why is it forbidden to sell them [land or anything attached to the land]? Because [Deuteronomy 7:2] states: "Do not be gracious with them." [This phrase can also be interpreted:] "Do not give them a resting place in the land." As long as they do not have a resting place in the land, their stay will be a temporary one.
[This prohibition also] forbids speaking about [idolaters] in a praiseworthy manner. It is even forbidden to say, "Look how beautiful that idolater's body is." How much more so is it forbidden to praise their deeds or to hold their words dear, as [the phrase states]: "Do not be gracious with them." [This phrase can also be interpreted:] "Do not look at them graciously," for doing so will cause you to draw close to them and learn from their wicked behavior.
[Also implicit in the above phrase is that] it is forbidden to give them a present. A present may, however, be given to a ger toshav, [as implied by Deuteronomy 14:21:] "You may give it to the stranger in your gates so that he may eat it; or sell it to a gentile," [i.e., to an idolater]; it should be sold, not given.
ד
אף במקום שהתירו להשכיר לא לבית דירה התירו מפני שהוא מכניס לתוכה עבודת כוכבים ונאמר לא תביא תועבה אל ביתך אבל משכיר להן בתים לעשותן אוצר ואין מוכרין להן פירות ותבואה וכיוצא בהן במחובר לקרקע אבל מוכר הוא משיקוץ או מוכר לו על מנת לקוץ וקוצץ ומפני מה אין מוכרין להן שנאמר ולא תחנם לא תתן להם חנייה בקרקע שאם לא יהיה להם קרקע ישיבתן ישיבת עראי היא וכן אסור לספר בשבחן ואפילו לומר כמה נאה עובד כוכבים זה בצורתו קל וחומר שיספר בשבח מעשיו או שיחבב דבר מדבריהם שנאמר ולא תחנם לא יהיה להם חן בעיניך מפני שגורם להדבק עמו וללמוד ממעשיו הרעים ואסור ליתן להם מתנת חנם אבל נותן הוא לגר תושב שנאמר לגר אשר בשעריך תתננה ואכלה או מכור לנכרי במכירה ולא בנתינה:
5
We should provide for poor idolaters together with poor Jews for the sake of peace. One should not rebuke idolaters [from taking] leket, shich'chah, and pe'ah, for the sake of peace. One may inquire about their well-being - even on their festivals - for the sake of peace.
One may never repeat good wishes to them. Also, one should not enter the house of a gentile on one of his festivals to wish him well. If one encounters him in the marketplace, one may greet him meekly with a serious countenance.
ה
מפרנסים עניי עובדי כוכבים עם עניי ישראל מפני דרכי שלום ואין ממחין בידי עניי עובדי כוכבים בלקט שכחה ופאה מפני דרכי שלום ושואלים בשלומם ואפילו ביום חגם מפני דרכי שלום ואין כופלין להן שלום לעולם ולא יכנס לביתו של עובד כוכבים ביום חגו לתת לו שלום מצאו בשוק נותן לו שלום בשפה רפה ובכובד ראש:
6
All the above matters apply only in an era when Israel is in exile among the idolaters or in an era when the idolaters are in power. When, however, Israel is in power over them, it is forbidden for us to allow an idolater among us.
Even a temporary resident or a merchant who travels from place to place should not be allowed to pass through our land until he accepts the seven universal laws commanded to Noah and his descendants, as [Exodus 23:33] states: "They shall not dwell in your land" - i.e., even temporarily.
A person who accepts these seven mitzvot is a ger toshav. A ger toshav may be accepted only in the era when the [laws of the] Jubilee Year are observed. In an era when the [laws of the] Jubilee Year are not observed, however, we may accept only full converts [to Judaism].
ו
אין כל הדברים האלו אמורים אלא בזמן שגלו ישראל לבין העובדי כוכבים או שיד עכו"ם תקיפה על ישראל אבל בזמן שיד ישראל תקיפה עליהם אסור לנו להניח עובדי כוכבים בינינו ואפילו יושב ישיבת עראי או עובר ממקום למקום בסחורה לא יעבור בארצנו אלא עד שיקבל עליו שבע מצות שנצטוו בני נח שנאמר לא ישבו בארצך אפילו לפי שעה ואם קבל עליו שבע מצות הרי זה גר תושב ואין מקבלין גר תושב אלא בזמן שהיובל נוהג אבל שלא בזמן היובל אין מקבלין אלא גר צדק בלבד:
Avodat Kochavim - Chapter Eleven
1
We may not follow the statutes of the idolaters or resemble them in their [style] of dress, coiffure, or the like, as [Leviticus 20:23] states: "Do not follow the statutes of the nation [that I am driving out before you]," as [Leviticus 18:3] states: "Do not follow their statutes," and as [Deuteronomy 12:30] states: "Be careful, lest you inquire after them."
[All these verses] share a single theme: they warn us not to try to resemble [the gentiles]. Instead, the Jews should be separate from them and distinct in their dress and in their deeds, as they are in their ideals and character traits. In this context, [Leviticus 20:26] states: "I have separated you from the nations [to be Mine]."
[Thus,] one may not wear a garment which is unique to them or grow the tresses of our hair as they do. We may not shave our heads from the sides and leave hair in the center as they do. This is called a blorit. We may not shave the hair on the front of our faces from ear to ear and leave a growth at the back of our heads as they do. We may not build Temples in order that many people may enter as they do. Whoever performs one of the above or a deed of this nature is [liable for] lashes.
א
אין הולכין בחקות העובדי כוכבים ולא מדמין להן לא במלבוש ולא בשער וכיוצא בהן שנאמר ולא תלכו בחקות הגוים ונאמר ובחקותיהם לא תלכו ונאמר השמר לך פן תנקש אחריהם הכל בענין אחד הוא מזהיר שלא ידמה להן אלא יהיה הישראל מובדל מהן וידוע במלבושו ובשאר מעשיו כמו שהוא מובדל מהן במדעו ובדעותיו וכן הוא אומר ואבדיל אתכם מן העמים לא ילבש במלבוש המיוחד להן ולא יגדל ציצית ראשו כמו ציצית ראשם ולא יגלח מן הצדדין ויניח השער באמצע כמו שהן עושין וזה הנקרא בלורית ולא יגלח השער מכנגד פניו מאזן לאזן ויניח הפרע מלאחריו כדרך שעושין הן ולא יבנה מקומות כבנין היכלות של עכו"ם כדי שיכנסו בהן רבים כמו שהן עושין וכל העושה אחת מאלו וכיוצא בהן לוקה:
2
When a Jew is cutting a idolater's hair, he must stop when he approaches within three fingerbreadths of his blorit on all sides.
ב
עכו"ם שהיה מסתפר מישראל כיון שהגיע לבלוריתו קרוב שלש אצבעות לכל רוח שומט את ידו:
3
A Jew who has an important position in a gentile kingdom and must sit before their kings, and would be embarrassed if he did not resemble them, is granted permission to wear clothes which resemble theirs and shave the hair on his face as they do.
ג
ישראל שהיה קרוב למלכות וצריך לישב לפני מלכיהם והיה לו גנאי לפי שלא ידמה להן הרי זה מותר ללבוש במלבושיהן ולגלח כנגד פניו כדרך שהן עושין:
4
It is forbidden to practice soothsaying as idolaters do, as [Leviticus 19:26] states: "Do not act as a soothsayer."
What is meant by a soothsayer? For example, those who say: Since my piece of bread fell out of my mouth, or my staff fell from my hand, I will not travel to this place today, since if I were to go I would not be able to accomplish my desires.
Since a fox passed on my right side, I will not go out of my door today, since if I were to go out I would meet a deceiver.
Similarly, [this category includes] those who hear the chirping of a bird and say: This will happen or this will not happen; it is beneficial to do this or it is detrimental to do this. [Also, it includes] those who say: Slaughter this rooster that crowed like a raven; slaughter this hen that crowed like a rooster.
Similarly, a person who sets up omens for himself; e.g., if this and this happens, I will do this. If it will not happen, I will not do it, as Eliezer, the servant of Abraham did, and the things of the like - all this is forbidden. Anyone who does one of these things because of such omens is [liable for] lashes.
ד
אין מנחשין כעכו"ם שנאמר לא תנחשו כיצד הוא הנחש כגון אלו שאומרים הואיל ונפלה פתי מפי או נפל מקלי מידי איני הולך למקום פלוני היום שאם אלך אין חפציי נעשים הואיל ועבר שועל מימיני איני יוצא מפתח ביתי היום שאם אצא יפגעני אדם רמאי וכן אלו ששומעים צפצוף העוף ואומרים יהיה כך ולא יהיה כך טוב לעשות דבר פלוני ורע לעשות דבר פלוני וכן אלו שאומרים שחוט תרנגול זה שקרא ערבית שחוט תרנגולת זו שקראה כמו תרנגול וכן המשים סימנים לעצמו אם יארע לי כך וכך אעשה דבר פלוני ואם לא יארע לי לא אעשה כאליעזר עבד אברהם וכן כל כיוצא בדברים האלו הכל אסור וכל העושה מעשה מפני דבר מדברים אלו לוקה:
5
[A different ruling applies when] a person says, "This dwelling which I built will be a good omen for me"; "This woman whom I married or this animal that I purchased was blessed. From the time I purchased it onward, I have become rich."
The same applies to a person who rejoices and exclaims, "This is a good omen" when he asks a child, "Which verse are you studying?" and the child reads him a verse of blessing. This and the like are permitted, since the person did not perform an act or hold himself back from performing an act [because of the omen]. All he did was consider something that had already happened as a sign.
ה
מי שאמר דירה זו שבניתי סימן טוב היתה עלי אשה זו שנשאתי ובהמה זו שקניתי מבורכת היתה מעת שקניתיה עשרתי וכן השואל לתינוק אי זה פסוק אתה לומד אם אמר לו פסוק מן הברכות ישמח ויאמר זה סימן טוב כל אלו וכיוצא בהן מותר הואיל ולא כיון מעשיו ולא נמנע מלעשות אלא עשה זה סימן לעצמו לדבר שכבר היה הרי זה מותר:
6
What is meant by a diviner? This refers to a person who performs certain deeds to cause him to fall into a trance and have his mind cleared of all thoughts until he can predict the future, saying, "This will happen" or "This will not happen;" or saying, "it is proper to do such and such. Be careful to do so."
There are some diviners who use sand or stones [to obtain their answers]. Others prostrate themselves on the ground, make strange motions and scream. Others look at a metal or crystal mirror, fantasize, and speak. Still others carry a staff and lean on it and tap with it until they fall into a trance and speak. This is what the prophet [Hoshea (4:12) meant by] saying, "My people will inquire of their rods. Their staffs will tell them."
ו
איזהו קוסם זה העושה מעשה משאר המעשיות כדי שישום ותפנה מחשבתו מכל הדברים עד שיאמר דברים שעתידים להיות ויאמר דבר פלוני עתיד להיות או אינו הווה או שיאמר שראוי לעשות כן והזהרו מכך יש מן הקוסמין שמשמשים בחול או באבנים ויש מי שגוהר לארץ וינוע וצועק ויש מי שמסתכל במראה של ברזל או בעששית ומדמין ואומרים ויש מי שנושא מקל בידו ונשען עליו ומכה בו עד שתפנה מחשבתו ומדבר הוא שהנביא אומר עמי בעצו ישאל ומקלו יגיד לו:
7
It is forbidden to divine or to inquire of a diviner. A person who inquires of a diviner is given "stripes for rebelliousness." In contrast, the diviner himself is [punished by] lashes if he performs one of the above or other similar acts, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who practices divination."
ז
אסור לקסום ולשאול לקוסם אלא שהשואל לקוסם מכין אותו מכת מרדות אבל הקוסם עצמו אם עשה מעשה מכל אלו וכיוצא בהן לוקה שנאמר לא ימצא בך מעביר בנו וגו' קוסם קסמים:
8
Who is a fortuneteller? A person who tries to predict auspicious times, using astrology and saying, "This day will be a good day," "This day will be a bad day," "It is appropriate to perform a particular task on a certain day"; or "This year" or "This month will not be opportune for this particular matter."
ח
איזהו מעונן אלו נותני עתים שאומרים באצטגנינות יום פלוני טוב יום פלוני רע יום פלוני ראוי לעשות בו מלאכה פלונית שנה פלונית או חדש פלוני רע לדבר פלוני:
9
It is forbidden to tell fortunes. [This applies] even though one does not perform a deed, but merely relates the falsehoods which the fools consider to be words of truth and wisdom. Anyone who performs a deed because of an astrological calculation or arranges his work or his journeys to fit a time that was suggested by the astrologers is [liable for] lashes, as [Leviticus 19:26] states: "Do not tell fortunes."
Also included in the scope of this prohibition is one who performs magic tricks and deludes those who observe him into thinking that he performs wonders although he is not doing so. He is [liable for] lashes.
ט
אסור לעונן אע"פ שלא עשה מעשה אלא הודיע אותן הכזבים שהכסילים מדמין שהן דברי אמת ודברי חכמים וכל העושה מפני האצטגנינות וכיון מלאכתו או הליכתו באותו העת שקבעו הוברי שמים הרי זה לוקה שנאמר לא תעוננו וכן האוחז את העינים ומדמה בפני הרואים שעושה מעשה תמהון והוא לא עשה הרי זה בכלל מעונן ולוקה:
10
Who is a person who casts spells? A person who chants incantations that have no meaning in people's speech or any connotation and imagines in his foolish perception that his words have an effect. Such people will say: If you cast a particular spell on a snake or a scorpion, they will do no harm. If you cast a particular spell on a person, he will never be harmed. Some of them will hold a key or a rock in their hands while they are talking, or perform other similar deeds. All of these are forbidden.
A person who casts spells is [punished by lashes] if he holds anything in his hand or performs an act while speaking, even if he merely gestures with his finger, as [Deuteronomy 18:10-11] states: "There shall not be found among you... one who casts spells." If, however, the person merely spoke without moving his finger or his head and without holding anything in his hand, and similarly, a person who has a spell cast upon him through the utterance of such incantations, thinking that this will help him, he is given "stripes for rebelliousness" because he participated in the foolish activities of a spell-caster.
All these deplorable incantations and strange names will not do harm, nor will they bring any benefit.
י
איזהו חובר זה שמדבר בדברים שאינן לשון עם ואין להן ענין ומעלה על דעתו בסכלותו שאותן הדברים מועילין עד שהן אומרים שהאומר כך וכך על הנחש או על העקרב אינו מזיק והאומר כך וכך על האיש אינו ניזוק ומהן אוחז בידו בעת שמדבר מפתח או סלע וכיוצא בדברים האלו הכל אסור והחובר עצמו שאחז בידו כלום או שעשה מעשה עם דבורו אפילו הראה באצבעו הרי זה לוקה שנאמר לא ימצא בך וגו' וחובר חבר אבל אם אמר דברים בלבד ולא הגיד לא אצבע ולא ראש ולא היה בידו כלום וכן אדם שאמר עליו החבר אותן הקולות והוא יושב לפניו ומדמה שיש לו בזה הנאה מכין אותו מכת מרדות מפני שנשתתף בסכלות החבר וכל אותן הקולות והשמות המשונים המכוערים לא ירעו וגם היטב אין אותם:
11
When a person has been bitten by a scorpion or a snake, it is permitted to recite incantations over the bite. [This is permitted] - even on the Sabbath - in order to settle his mind and strengthen his feelings. Even though [the incantations] are of no avail, since the victim's life is in danger, permission was granted lest he become overly disturbed.
יא
מי שנשכו עקרב או נחש מותר ללחוש על מקום הנשיכה ואפילו בשבת כדי ליישב דעתו ולחזק לבו אע"פשאין הדבר מועיל כלום הואיל ומסוכן הוא התירו לו כדי שלא תטרף דעתו עליו:
12
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.
יב
הלוחש על המכה וקורא פסוק מן התורה וכן הקורא על התינוק שלא יבעת והמניח ספר תורה או תפילין על הקטן בשביל שיישן לא די להם שהם בכלל מנחשים וחוברים אלא שהן בכלל הכופרים בתורה שהן עושין דברי תורה רפואת גוף ואינן אלא רפואת נפשות שנאמר ויהיו חיים לנפשך אבל הבריא שקרא פסוקין ומזמור מתהילים כדי שתגן עליו זכות קריאתן וינצל מצרות ומנזקים הרי זה מותר:
13
Who is one who seeks [information] from the dead? A person who starves himself and goes to sleep in a cemetery so that a deceased person will come to him in a dream and reply to his questions. There are others who wear special clothes, recite incantations, burn a particular type of incense, and sleep alone so that a deceased person will come to them and speak to them in a dream. To summarize: Anyone who performs a deed in order that a deceased person should come to him and give him information is [liable for] lashes, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who seeks [information] from the dead."
יג
איזהו דורש אל המתים זה המרעיב את עצמו והולך ולן בבית הקברות כדי שיבא מת בחלום ויודיעו מה ששאל עליו ויש אחרים שהם לובשים מלבושים ידועים ואומרים דברים ומקטירין קטרת ידועה וישנים לבדן כדי שיבא מת פלוני ויספר עמו בחלום כללו של דבר כל העושה כדי שיבא המת ויודיעו לוקה שנאמר לא ימצא בך מעביר וגו' ודורש אל המתים:
14
It is forbidden to inquire of a person who practices [divination with an] ov or a yid'oni, as [Deuteronomy 18:10-11] states: "There shall not be found among you one who passes..., one who seeks [information] from an ov or a yid'oni."
Thus, a person who practices [divination with an] ov or a yid'onihimself is stoned to death, and a person who inquires of them violates a negative commandment and receives stripes for rebelliousness. One who plans his deeds and acts according to their instructions is [liable for] lashes.
יד
אסור לשאול בעל אוב או בעל ידעוני שנאמר לא ימצא בך מעביר וגו' ושואל אוב וידעוני נמצאת למד שבעל אוב וידעוני עצמן בסקילה והנשאל בהן באזהרה ומכין אותו מכת מרדות ואם כיון מעשיו ועשה כפי מאמרן לוקה:
15
A sorcerer must be condemned to execution by stoning. This applies when he commits a deed of sorcery. If, however, he merely deludes those who observe him into thinking that he is performing an act although he actually does not, he is given stripes for rebelliousness.
[The reason is] that the prohibition against sorcery is stated in the prohibition [Deuteronomy 18:10-11]: "There shall not be found among you one who... [practices sorcery]." It is, however, a prohibition which is punishable by execution by the court, as [Exodus 22:17] states: "Do not allow a witch to live." [Therefore,] lashes are not administered for its violation.
טו
המכשף חייב סקילה והוא שעשה מעשה כשפים אבל האוחז את העינים והוא שיראה שעשה והוא לא עשה לוקה מכת מרדות מפני שלאו זה שנאמר במכשף בכלל לא ימצא בך הוא ולאו שניתן לאזהרת מיתת בית דין הוא ואין לוקין עליו שנאמר מכשפה לא תחיה:
16
All the above matters are falsehood and lies with which the original idolaters deceived the gentile nations in order to lead them after them. It is not fitting for the Jews who are wise sages to be drawn into such emptiness, nor to consider that they have any value as [implied by Numbers 23:23]: "No black magic can be found among Jacob, or occult arts within Israel." Similarly, [Deuteronomy 18:14] states: "These nations which you are driving out listen to astrologers and diviners. This is not [what God... has granted] you."
Whoever believes in [occult arts] of this nature and, in his heart, thinks that they are true and words of wisdom, but are forbidden by the Torah, is foolish and feebleminded. He is considered like women and children who have underdeveloped intellects.
The masters of wisdom and those of perfect knowledge know with clear proof that all these crafts which the Torah forbade are not reflections of wisdom, but rather, emptiness and vanity which attracted the feebleminded and caused them to abandon all the paths of truth. For these reasons, when the Torah warned against all these empty matters, it advised [Deuteronomy 18:13]: "Be of perfect faith with God, your Lord."
טז
ודברים האלו כולן דברי שקר וכזב הן והם שהטעו בהן עובדי כוכבים הקדמונים לגויי הארצות כדי שינהגו אחריהן ואין ראוי לישראל שהם חכמים מחוכמים להמשך בהבלים אלו ולא להעלות על לב שיש תועלת בהן שנאמר כי לא נחש ביעקב ולא קסם בישראל ונאמר כי הגוים האלה אשר אתה יורש אותם אל מעוננים ואל קוסמים ישמעו ואתה לא כן וגו' כל המאמין בדברים האלו וכיוצא בהן ומחשב בלבו שהן אמת ודבר חכמה אבל התורה אסרתן אינן אלא מן הסכלים ומחסרי הדעת ובכלל הנשים והקטנים שאין דעתן שלימה אבל בעלי החכמה ותמימי הדעת ידעו בראיות ברורות שכל אלו הדברים שאסרה תורה אינם דברי חכמה אלא תהו והבל שנמשכו בהן חסרי הדעת ונטשו כל דרכי האמת בגללן ומפני זה אמרה תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך:
Avodat Kochavim - Chapter Twelve
1
We may not shave the corners of our heads as the idolaters and their priests do, as [Leviticus 19:27] states: "Do not cut off the corners of your heads."
One is liable for each corner. Therefore, a person who shaves both his temples - even if he were to do so simultaneously and had received only a single warning – is [liable for] two measures of lashes.
[This prohibition applies equally to] one who shaves off only the corners of his head and leaves the remainder of his hair, and to one who shaves his entire head at once. Since he has shaved the corners, he is [liable for] lashes.
To whom does the above apply? To the person who shaves. The person [whose head] is shaven is not lashed unless he assists the one who is shaving him. One who shaves [the corners of] a child's [head] should be [liable for] lashes.
א
אין מגלחין פאתי הראש כמו שהיו עושין עובדי כוכבים שנאמר לא תקיפו פאת ראשכם וחייב על כל פאה ופאה לפיכך המגלח שני צדעיו אפילו בבת אחת והתראה אחת לוקה שתים אחד המגלח הפאות בלבד ומניח שיער כל הראש ואחד המגלח כל הראש כאחד לוקה הואיל וגילח הפאות בד"א באיש המגלח אבל איש המתגלח אינו לוקה אא"כ סייע למגלח והמגלח את הקטן לוקה:
2
A woman is exempt if she shaves the head of a man or has her own head shaven. [Since Leviticus 19:27] states: "Do not cut off the corners of your heads and do not destroy the corners of your beards," [an association between the two prohibitions is established]. Whoever is liable for shaving is liable for cutting off the corners. Therefore, because women are not liable for shaving - since they do not have beards - they are not liable for cutting off the corners [of their heads]. Accordingly, slaves are forbidden to cut off the corners of their heads, since they do possess beards.
ב
האשה שגלחה פאת ראש האיש או שנתגלחה פטורה שנאמר לא תקיפו פאת ראשכם ולא תשחית פאת זקנך כל שישנו בבל תשחית ישנו בבל תקיף ואשה שאינה בבל תשחית לפי שאין לה זקן אינה בבל תקיף לפיכך העבדים הואיל ויש להם זקן אסורין בהקפה:
3
All the Torah's prohibitions apply equally to men and women, with the exception of the prohibition against shaving, cutting off the corners of one's head, and the prohibition against priests contracting impurity through contact with a dead body.
Women are not obligated with regard to all positive commandments which apply from time to time and are not constant obligations, with the exception of the sanctification of [the Sabbath] day, eating matzah on Pesach night, eating and offering the Paschal sacrifice, hakhel, and the festive peace-offering for which they are obligated.
ג
כל מצות לא תעשה שבתורה אחד אנשים ואחד נשים חייבים חוץ מבל תשחית ובל תקיף ובל יטמא כהן למתים וכל מצות עשה שהיא מזמן לזמן ואינה תדירה נשים פטורות חוץ מקידוש היום ואכילת מצה בלילי הפסח ואכילת הפסח ושחיטתו והקהל ושמחה שהנשים חייבות:
4
The status of a tumtum and an androgynous is doubtful. Therefore, the stringencies applying to both a man and a woman are applied to them, and they are obligated by all [the mitzvot]. If, however, they transgress, they are not [liable for] lashes.
ד
טומטום ואנדרוגינוס הרי הן ספק נותנין עליהן חומרי האיש וחומרי האשה בכל מקום וחייבים בכל ואם עברו אינם לוקין:
5
Although a woman is permitted to shave the corners of her own head, she is forbidden to shave the corners of a man's head. She is even forbidden to shave the corners of a child's [head].
ה
אע"פ שהאשה מותרת לגלח פאת ראשה הרי היא אסורה לגלח פאת ראש האיש ואפילו קטן אסור לה לגלח לו פאה:
6
The Sages did not determine the amount [of hair] which must be left in the corners of our temples. We have, however, heard from our elders that one must leave at least forty hairs.
One may remove the [hairs from] the corners [of our heads] with scissors. The prohibition applies only to total removal with a razor.
ו
ופאה זו שמניחים בצדעים לא נתנו בו חכמים שיעור ושמענו מזקנינו שאינו מניח פחות מארבעים שערות ומותר ללקט הפאות במספריים לא נאסר אלא השחתה בתער:
7
It is customary for pagan priests to remove their beards. Therefore, the Torah forbade the removal of one's beard.
The beard has five "corners": the upper and lower cheek on both the right and left sides, and the hair on the chin. One is [liable for] lashes for the removal of each "corner." A person who removes them all at the same time is [liable for] five measures of lashes.
One is liable only when one shaves with a razor, as [implied by Leviticus 19:27]: "Do not destroy the corners of your beard." [We can infer that this applies only] to shaving which utterly destroys [one's facial hair]. Therefore, a person who removes his beard with scissors is exempt.
A person who allows himself to be shaved is not [liable for] lashes unless he provides assistance. A woman who has facial hair is allowed to shave it. If she shaves a man's beard, she is exempt.
ז
דרך כהני עובדי כוכבים היה להשחית זקנם לפיכך אסרה תורה להשחית הזקן וחמש פאות יש בו לחי העליון ולחי התחתון מימין וכן משמאל ושבולת הזקן ולוקה על כל פאה ופאה ואם נטלן כולן כאחת לוקה חמש ואינו חייב עד שיגלחנו בתער שנאמר ולא תשחית את פאת זקנך גילוח שיש בו השחתה לפיכך אם גלח זקנו במספריים פטור ואין המתגלח לוקה עד שיסייע ואשה מותרת להשחית זקנה אם יש לה שיער בזקן ואם השחיתה זקן האיש פטורה:
8
It is permitted to shave one's mustache - i.e., the hair on the upper lip, and, similarly, the hair which hangs from the lower lip. Even though the removal [of this hair] is permitted, it is customary for the Jews not to destroy it entirely. Rather, its ends may be removed so that it will not interfere with eating or drinking.
ח
השפה מותר לגלחו בתער והוא השיער שעל גב השפה העליונה וכן השיער המדולדל מן השפה התחתונה ואע"פ שהוא מותר לא נהגו ישראל להשחיתו אלא יגלח קצתו עד שלא יעכב אכילה ושתייה:
9
The Torah does not forbid the removal of hair from other portions of the body - e.g., the armpits or the genitalia. This is, however, prohibited by the Rabbis. A man who removes [such hair] is given stripes for rebelliousness.
Where does the above apply? In places where it is customary only for women to remove such hair, so that one will not beautify himself as women do. In places where it is customary for both men and women to remove such hair, one is not given stripes. It is permitted to remove hair from our other limbs with scissors in all communities.
ט
העברת השיער משאר הגוף כגון בית השחי ובית הערוה אינו אסור מן התורה אלא מדברי סופרים והמעבירו מכין אותו מכת מרדות במה דברים אמורים במקום שאין מעבירין אותו אלא נשים כדי שלא יתקן עצמו תיקון נשים אבל במקום שמעבירין השיער הנשים ואנשים אם העביר אין מכין אותו ומותר להעביר שיער שאר איברים במספריים בכ"מ:
10
A woman should not adorn herself as a man does - e.g., she may not place a turban or a hat on her head or wear armor or the like. She may not cut [the hair of] her head as men do.
A man should not adorn himself as a woman does - e.g., he should not wear colored garments or golden bracelets in a place where such garments and such bracelets are worn only by women. Everything follows local custom.
A man who adorns himself as a woman does, and a woman who adorns herself as a man does, are [liable for] lashes. When a man removes white hairs from among the dark hairs of his head or beard, he should be lashed as soon as he removes a single hair, because he has beautified himself as a woman does. Similarly, if he dyes his hair dark, he is given lashes after dyeing a single hair.
A tumtum and an androgynous may not wrap their heads [in a veil] as women do, or cut [the hair of] their head as men do. If they do [either of the above], they are not [liable for] lashes.
י
לא תעדה אשה עדי האיש כגון שתשים בראשה מצנפת או כובע או תלבש שריון וכיוצא בו או שתגלח ראשה כאיש ולא יעדה איש עדי אשה כגון שילבש בגדי צבעונין וחלי זהב במקום שאין לובשין אותן הכלים ואין משימים אותו החלי אלא נשים הכל כמנהג המדינה איש שעדה עדי אשה ואשה שעדתה עדי איש לוקין המלקט שערות לבנות מתוך השחורות מראשו או מזקנו משילקט שערה אחת לוקה מפני שעדה עדי אשה וכן אם צבע שערו שחור משיצבע שיער לבנה אחת לוקה טומטום ואנדרוגינוס אינו עוטף כאשה ולא מגלח ראשו כאיש ואם עשה כן אינו לוקה:
11
The tattooing which the Torah forbids involves making a cut in one's flesh and filling the slit with eye-color, ink, or with any other dye that leaves an imprint. This was the custom of the idolaters, who would make marks on their bodies for the sake of their idols, as if to say that they are like servants sold to the idol and designated for its service.
When a person makes a mark with one of the substances that leave an imprint after making a slit in any place on his body, he is [liable for] lashes. [This prohibition is binding on] both men and women.
If a person wrote and did not dye, or dyed without writing by cutting [into his flesh], he is not liable. [Punishment is administered] only when he writes and dyes, as [Leviticus 19:28] states: "[Do not make] a dyed inscription [on yourselves]."
To whom does this apply? To the person doing the tattooing. A person who is tattooed [by others], however, is not liable unless he assisted the tattooer to the extent that it is considered that he performed a deed. If he did not perform a deed, he is not lashed.
יא
כתובת קעקע האמורה בתורה הוא שישרט על בשרו וימלא מקום השריטה כחול או דיו או שאר צבעונים הרושמים וזה היה מנהג העכו"ם שרושמין עצמן לעבודת כוכבים כלומר שהוא עבד מכור לה ומורשם לעבודתה ומעת שירשום באחד מדברים הרושמין אחר שישרוט באי זה מקום מן הגוף בין איש בין אשה לוקה כתב ולא רשם בצבע או שרשם בצבע ולא כתב בשריטה פטור עד שיכתוב ויקעקע שנאמר וכתובת קעקע בד"א בכותב אבל זה שכתבו בבשרו וקעקעו בו אינו חייב אלא אם כן סייע כדי שיעשה מעשה אבל אם לא עשה כלום אינו לוקה:
12
A person who gouges himself for the dead is lashed, as [Leviticus 19:28] states: "Do not gouge your flesh for the dead." This [prohibition] applies both to priests and to Israelites.
A person who makes a single gouge for five dead people or five gouges for a single dead person is [liable for] five measures of lashes, provided he is given a warning for each individual matter.
יב
השורט שריטה אחת על המת לוקה שנאמר ושרט לנפש לא תתנו בבשרכם אחד כהן ואחד ישראל שרט שריטה אחת על חמש מתים או חמש שריטות על מת אחד לוקה חמש והוא שהתרו בו על כל אחת ואחת:
13
Gashing and gouging oneself are [governed by] a single [prohibition]. Just as the pagans would gouge their flesh in grief over their dead, they would mutilate themselves for their idols, as [I Kings 18:28] states: "And they mutilated themselves according to their custom."
This is also forbidden by the Torah, as [Deuteronomy 14:1] states: "Do not mutilate yourselves." [The difference between the two is that if one gouges himself in grief over] the dead, whether he did so with his bare hands or with an instrument, he is [liable for] lashes; for the sake of idols, if one uses an instrument, one is liable for lashes. If one does so with one's bare hands, one is exempt.
יג
גדידה ושריטה אחת היא וכשם שהיו העכו"ם שורטים בבשרם על מתיהם מפני הצער כך היו חובלין בעצמם לעבודת כוכבים שנאמר ויתגודדו כמשפטם גם זה אסרה תורה שנאמר לא תתגודדו אלא שעל מת בין שרט בידו בין שרט בכלי לוקה לעבודת כוכבים בכלי חייב מלקות בידו פטור:
14
This commandment also includes [a prohibition] against there being two courts which follow different customs in a single city, since this can cause great strife. [Because of the similarity in the Hebrew roots,] the prohibition against gashing ourselves [can be interpreted] to mean: "Do not separate into various different groupings."
יד
ובכלל אזהרה זה שלא יהיו שני בתי דינין בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר שדבר זה גורם למחלוקות גדולות שנאמר לא תתגודדו לא תעשו אגודות אגודות:
15
A person who creates a bald spot [on his head] for a dead person is [liable for] lashes, as [Deuteronomy 14:1] states: "Do not make a bald spot between your eyes for a dead person." When either a priest or an Israelite makes a bald spot [on his head] for a dead person, he is [liable for] only a single measure of lashes.
A person who makes four or five bald spots for a single dead person is [liable for] a measure of lashes equivalent to the number of bald spots he made, provided he received a separate warning for each bald spot. There is no difference whether one created the bald spot with his hands or with a potion. If a person dipped his fingers into a potion and positioned them in five places on his head at the same time, since he created five bald spots, he is [liable for] five measures of lashes even though only a single warning was given, for they were all created at the same time.
One is liable [for creating a bald spot] on any part of the head, [not only] "between the eyes" [as is inferred from Leviticus 21:5]: "Do not make a bald spot on your heads."
What is the measure of a bald spot? An area on one's head the size of a gris which is free of hair.
טו
הקורח קרחה על המת לוקה שנאמר ולא תשימו קרחה בין עיניכם למת אחד ישראל ואחד כהן ששרט על המת אינו לוקה אלא אחת הקורח ארבע או חמש קרחות על מת אחד לוקה כמנין הקרחות והוא שהתרו בו על כל קרחה וקרחה אחד הקורח בידו או בסם או הטביל אצבעותיו בסם והניחם בחמשה מקומות בראשו בבת אחת הואיל וקרח חמש קרחות אף על פי שהיא התראה אחת לוקה חמש שהרי כולן באין כאחת וחייב על כל הראש כבין העינים שנאמר לא יקרחו קרחה בראשם וכמה שיעור הקרחה כדי שיראה מראשו כגריס פנוי בלי שיער:
16
16. A person who makes a bald spot on his head or gouges his flesh because his house falls or because his ship sinks at sea is exempt. One is lashed only [if he carries out these acts] for the sake of a deceased person or if he gashes his flesh for the sake of an idol.
[The following laws apply] when a person creates a bald spot on a colleague's head, makes a gash on a colleague's flesh, or tattoos his colleague's flesh while his colleague assists him. If they both intended to violate the prohibition, both receive lashes. If one violated the prohibition inadvertently and the other did so intentionally, the one who performed the act intentionally is [liable for] lashes, and his colleague is exempt.
טז
הקורח ראשו או השורט בבשרו על ביתו שנפל ועל ספינתו שנטבעה בים פטור ואינו לוקה אלא על המת בלבד או השורט לעבודת כוכבים הקורח קרחה בראשו של חבירו והשורט שריטה בבשר חבירו והכותב כתובת קעקע בבשרו של חבירו והיה חבירו מסייע בזמן ששניהן מזידין שניהן לוקין אחד שוגג ואחד מזיד המזיד משניהם לוקה והשוגג פטור:
• Monday, 6 Cheshvan, 5777 · 7 November 2016
• "Today's Day"
• Thursday, Cheshvan 6, 5704
Torah lessons: Chumash: Lech L'cha, Chamishi with Rashi.
Tehillim: 35-38.
Tanya: There is yet (p. 553) ...was in secret... (p. 555).
When the Alter Rebbe wished to bless R. Yekusiel Liepler with wealth, the latter said he did not want it; he did not want wealth to distract him from studying Chassidus and from his involvement with avoda. When the Rebbe wished to bless him with longevity, his answer was: But not "peasant years"1 - men that have eyes but do not see, who have ears but do not hear, who do not perceive G-dliness nor do they hear G-dliness.
FOOTNOTES
1.I.e. the life of boors.
• Daily Thought:
Confusing Body and Soul
So you’ve come to a realization that you’re not the stuff you made yourself out to be. In fact, you’re a mess. Everything about you needs to be fixed.
But that’s not you. That is the outer you. The inner you is a pure soul. And the soul is now celebrating. Why? Because, now this beast within which she was thrust has finally realized what a dark pit it’s gotten itself into, and now there’s a chance she can lead it back home.
And every step the soul leads the beast back home, the soul is already there.
Don’t confuse the joy of the soul with the concerns of the body.[Tanya, chapter 31.]
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