Daily Quote:
“And I will lead on slowly . . . until I come to my lord to Seir”(Genesis 33:14). Said Rabbi Abbahu: We have searched the entire Scriptures and did not find that Jacob ever went to Esau to the mountain of Seir. Is it possible that Jacob, the truthful, should deceive him? But when would he come to him? In the Messianic Era, when “the saviors shall ascend Mount Zion to judge the mountain of Esau.”[Midrash Rabbah]
Chitas and Rambam for today:
Chumash: Parshat Lech-Lecha, 1st Portion (Genesis 12:1-12:13) with Rashi
• Genesis Chapter 12
1And the Lord said to Abram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you. אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵֽאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ:
Go forth: Heb. לֶךְ לְךָ, lit. go to you, for your benefit and for your good, and there I will make you into a great nation, but here, you will not merit to have children. Moreover, I will make your character known in the world. — [from Rosh Hashanah 16b, Tan.] לך לך: להנאתך ולטובתך, ושם אעשך לגוי גדול, וכאן אי אתה זוכה לבנים. ועוד שאודיע טבעך בעולם:
from your land: Now had he not already gone out of there with his father and come as far as Haran? Rather, thus did He say to him, “Distance yourself more from there and leave your father’s house.” מארצך: והלא כבר יצא משם עם אביו ובא עד לחרן, אלא כך אמר לו התרחק עוד משם וצא מבית אביך:
that I will show you: He did not reveal the land to him immediately, in order to make it dear in his eyes and to give him reward for every command. Similarly (below 22:2): “your son, your only one, whom you love, Isaac.” Similarly (ibid.): “on one of the mountains that I will say to you.” Similarly (Jonah 3:2): “and proclaim upon it the proclamation that I will speak to you.” [from Gen. Rabbah 39:9] אל הארץ אשר אראך: לא גלה לו הארץ מיד, כדי לחבבה בעיניו, ולתת לו שכר על כל דבור ודבור. כיוצא בו (בראשית כב ב) את בנך את יחידך אשר אהבת את יצחק, כיוצא בו (כב ב) על אחד ההרים אשר אומר אליך, כיוצא בו (יונה ג ב) וקרא עליה את הקריאה אשר אנכי דובר אליך:
2And I will make you into a great nation, and I will bless you, and I will aggrandize your name, and [you shall] be a blessing. בוְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַֽאֲבָ֣רֶכְךָ֔ וַֽאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶֽהְיֵ֖ה בְּרָכָֽה:
And I will make you into a great nation: Since traveling causes three things: 1) it diminishes procreation, 2) it diminishes money, and 3) it diminishes fame (lit. name), therefore, he required these three blessings, namely that He blessed him concerning children, concerning money, and concerning fame. (Other editions: And this is the meaning of and I will aggrandize your name. I will add a letter to your name, for until now, your name was אַבְרָם. From now on [your name will be] אַבְרָהָם, and אַבְרָהָם equals 248, corresponding to a person’s limbs. (Found in an old Rashi . — [from Gen. Rabbah 39:11; Tan. Buber, Chaye Sarah 6) ואעשך לגוי גדול: לפי שהדרך גורמת לשלשה דברים ממעטת פריה ורביה, וממעטת את הממון, וממעטת את השם, לכך הוזקק לשלש ברכות הללו שהבטיחו על הבנים, ועל הממון, ועל השם. (וזהו ואגדלה שמך, הריני מוסיף אות על שמך, שעד עכשיו שמך אברם מכאן ואילך אברהם, ואברהם עולה רמ"ח כנגד איבריו של אדם):
and I will bless you: with money (Genesis Rabbah 39:11). ואברכך: בממון:
and [you shall] be a blessing: The blessings are entrusted into your hand. Until now, they were in My hand; I blessed Adam and Noah. From now on, you may bless whomever you wish. (Gen. Rabbah) (ad loc.). Another explanation: “And I will make you into a great nation”: This is [the basis] of saying “the God of Abraham.” “And I will bless you”: This is [the basis] of saying “the God of Isaac.” “And I will aggrandize your name”: This is [the basis] of saying “the God of Jacob” [in the initial benediction of the Silent Prayer]. You might think that [the first benediction of the Silent Prayer] should be concluded [by mentioning] them all. Therefore, Scripture states: “and [you shall] be a blessing”: with you they will conclude, and not with them. [i.e., the closing of the blessing is “the shield of Abraham,” and not “the shield of Abraham, Isaac, and Jacob.”] [from Pes. 117b] והיה ברכה: הברכות נתונות בידך, עד עכשיו היו בידי, ברכתי את אדם ואת נח ואותך, ומעכשיו אתה תברך את אשר תחפוץ. דבר אחר ואעשך לגוי גדול זהו שאומרים אלהי אברהם, ואברכך זהו שאומרים אלהי יצחק, ואגדלה שמך זהו שאומרים אלהי יעקב. יכול יהיו חותמין בכולן, תלמוד לומר והיה ברכה, בך חותמין ולא בהם:
3And I will bless those who bless you, and the one who curses you I will curse, and all the families of the earth shall be blessed in you." גוַֽאֲבָֽרְכָה֙ מְבָ֣רֲכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָֽאֲדָמָֽה:
shall be blessed in you: There are many aggadoth, but this is its simple meaning: A man says to his son, May you be like Abraham. And so is every instance of [the words] “shall be blessed with you” in Scripture. And the following [text] proves this (below 48:20):“With you, Israel shall bless, saying: May God make you like Ephraim and like Manasseh.” - [from Sifrei, Naso 18] ונברכו בך כל משפחות האדמה: יש אגדות רבות, וזהו פשוטו אדם אומר לבנו תהא כאברהם, וכן כל ונברכו בך שבמקרא, וזה מוכיח (בראשית מח כ) בך יברך ישראל לאמר ישימך א-להים כאפרים וכמנשה:
4And Abram went, as the Lord had spoken to him, and Lot went with him, and Abram was seventy five years old when he left Haran. דוַיֵּ֣לֶךְ אַבְרָ֗ם כַּֽאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהֹוָ֔ה וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵֽחָרָֽן:
5And Abram took Sarai his wife and Lot his brother's son, and all their possessions that they had acquired, and the souls they had acquired in Haran, and they went to go to the land of Canaan, and they came to the land of Canaan. הוַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כָּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָ֑רָן וַיֵּֽצְא֗וּ לָלֶ֨כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן:
and the souls they had acquired in Haran: whom he had brought under the wings of the Shechinah. Abraham would convert the men, and Sarah would convert the women, and Scripture ascribes to them [a merit] as if they had made them (Gen. Rabbah 39:14). (Hence, the expression אֲשֶׁר עָשׂוּ, lit. that they made.) The simple meaning of the verse is: the slaves and maidservants that they had acquired for themselves, as in [the verse] (below 31:1): “He acquired (עָשָׂה) all this wealth” [an expression of acquisition]; (Num. 24:18): “and Israel acquires,” an expression of acquiring and gathering. אשר עשו בחרן: שהכניסן תחת כנפי השכינה, אברהם מגייר את האנשים, ושרה מגיירת הנשים, ומעלה עליהם הכתוב כאלו עשאום. ופשוטו של מקרא עבדים ושפחות שקנו להם, כמו (שם לא א) עשה את כל הכבוד הזה, (במדבר כד יח) וישראל עושה חיל, לשון קונה וכונס:
6And Abram passed through the land, until the place of Shechem, until the plain of Moreh, and the Canaanites were then in the land. ווַיַּֽעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַכְּנַֽעֲנִ֖י אָ֥ז בָּאָֽרֶץ:
And Abram passed through the land: He entered therein. ויעבר אברם בארץ: נכנס לתוכה:
until the place of Shechem: to pray for Jacob’s sons when they would come to wage war in Shechem. [from unknown midrashic source, also quoted by Redak] עד מקום שכם: להתפלל על בני יעקב כשיבאו להלחם בשכם:
until the plain of Moreh: That is Shechem. He showed him Mount Gerizim and Mount Ebal, where Israel accepted the oath of the Torah. [from aforementioned midrashic source] אלון מורה: הוא שכם, הראהו הר גריזים והר עיבל ששם קבלו ישראל שבועת התורה:
and the Canaanites were then in the land: He [the Canaanite] was gradually conquering the Land of Israel from the descendants of Shem, for it fell in Shem’s share when Noah apportioned the land to his sons, as it is said (below 14: 18):“And Malchizedek the king of Salem.” Therefore, (below verse 7): And the Lord said to Abram: To your seed will I give this land. I am destined to restore it to your children, who are of the descendants of Shem. [from Sifra, end of Kedoshim] והכנעני אז בארץ: היה הולך וכובש את ארץ ישראל מזרעו של שם, שבחלקו של שם נפלה כשחלק נח את הארץ לבניו, שנאמר (בראשית יד יח) ומלכי צדק מלך שלם, לפיכך (פסוק ז) ויאמר ה' אל אברהם לזרעך אתן את הארץ הזאת, עתיד אני להחזירה לבניך שהם מזרעו של שם:
7And the Lord appeared to Abram, and He said, "To your seed I will give this land," and there he built an altar to the Lord, Who had appeared to him. זוַיֵּרָ֤א יְהֹוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַֽיהֹוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו:
and there he built an altar: [in thanksgiving] for the good tidings concerning his descendants and the good tidings concerning the Land of Israel. [from Gen. Rabbah 39:15-16] ויבן שם מזבח: על בשורת הזרע ועל בשורת ארץ ישראל:
8And he moved from there to the mountain, east of Beth el, and he pitched his tent; Beth el was to the west and Ai was to the east, and there he built an altar to the Lord, and he called in the name of the Lord. חוַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָֽהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֨חַ֙ לַֽיהֹוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהֹוָֽה:
And he moved from there: his tent. ויעתק משם: אהלו:
east of Beth-el: Heb. מִקֶּדֶם, from the east of Beth-el. Hence, Beth-el was to his west. That is what the Torah means by “Beth-el was in the west.” מקדם לבית אל: במזרחה של בית אל. נמצאת בית אל במערבו, והוא שנאמר בית אל מים:
his tent: According to the masoretic text, it is written אהלה, which can be read אָהֳלָה, her tent. First he pitched his wife’s tent and afterwards his own (Gen. Rabbah 39:15). אהלו: אהלה כתיב, בתחלה נטה את אהל אשתו ואחר כך את שלו:
and there he built an altar: He prophesied that his sons were destined to stumble there because of the iniquity of Achan, and he prayed there for them. [from Gen. Rabbah 39:16, Yelammedenu] ויבן שם מזבח: נתנבא שעתידין בניו להכשל שם על עון עכן והתפלל שם עליהם:
9And Abram traveled, continually traveling southward. טוַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה:
continually traveling: lit. going and traveling. [He traveled] in intervals, staying here for a month or more, traveling from there, and pitching his tent elsewhere. And all his travels were southward, to go to the south of the Land of Israel, and that is to the direction of Jerusalem, (The meaning is that Jerusalem was in the middle of the world and the end of the Land of Israel. So it is explained in Isaiah.) which is in the territory of Judah, who took [his portion] in the south of the Land of Israel, to Mount Moriah, which was his [Judah’s] heritage. (Gen. Rabbah 39:16). [Note that the parenthetic addendum appears in several editions of Rashi , but its connection to this verse is obscure, because the location of Jerusalem in the middle of the world is irrelevant.] הלוך ונסוע: לפרקים, יושב כאן חדש או יותר ונוסע משם ונוטה אהלו במקום אחר, וכל מסעיו הנגבה ללכת לדרומה של ארץ ישראל והוא לצד ירושלים שהיא בחלקו של יהודה, שנטלו בדרומה של ארץ ישראל הר המוריה שהיא נחלתו:
10And there was a famine in the land, and Abram descended to Egypt to sojourn there because the famine was severe in the land. יוַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֨יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָֽרָעָ֖ב בָּאָֽרֶץ:
a famine in the land: in that land alone, to test him, whether he would think ill of the words of the Holy One, blessed be He, Who ordered him to go to the Land of Canaan, and now He was forcing him to leave it. [from Pirkei d’Rabbi Eliezer , ch. 26] רעב בארץ: באותה ארץ לבדה, לנסותו אם יהרהר אחר דבריו של הקב"ה שאמר לו ללכת אל ארץ כנען, ועכשיו משיאו לצאת ממנה:
11Now it came to pass when he drew near to come to Egypt, that he said to Sarai his wife, "Behold now I know that you are a woman of fair appearance. יאוַיְהִ֕י כַּֽאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֨אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ:
Behold now I know: The Midrash Aggadah (Tan. Lech Lecha 5) [states that] until now, he did not recognize her [beauty] because of the modesty of both of them, but now he recognized her [beauty] through an incident. Another explanation: It is customary that through the hardship of travel, a person becomes unattractive, but she remained with her beauty. The simple meaning of the verse is: Behold, now the time has arrived when we must be concerned about your beauty. I have known already for a long time that you are of fair appearance, but now we are coming among black and ugly people, the brothers of the Cushites, and they are not accustomed to a beautiful woman. Similar to this (below 19:2): “Behold now, my lords, please turn.” - [from Gen. Rabbah 40:4] הנה נא ידעתי: מדרש אגדה עד עכשיו לא הכיר בה מתוך צניעות שבשניהם, ועכשיו על ידי מעשה הכיר בה. דבר אחר מנהג העולם שעל ידי טורח הדרך אדם מתבזה, וזאת עמדה ביופיה. ופשוטו של מקרא הנה נא הגיע השעה שיש לדאוג על יפיך, ידעתי זה ימים רבים כי יפת מראה את, ועכשיו אנו באים בין אנשים שחורים ומכוערים, אחיהם של כושים, ולא הורגלו באשה יפה. ודומה לו (בראשית יט ב) הנה נא אדוני סורו נא:
12And it will come to pass when the Egyptians see you, that they will say, 'This is his wife,' and they will slay me and let you live. יבוְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָֽמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָֽרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ:
13Please say [that] you are my sister, in order that it go well with me because of you, and that my soul may live because of you." יגאִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֨עַן֙ יִֽיטַב־לִ֣י בַֽעֲבוּרֵ֔ךְ וְחָֽיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ:
in order that it go well with me because of you: They will give me gifts. למען ייטב לי בעבורך: יתנו לי מתנות:
Daily Tehillim: Chapters 29-34
• Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• והנה המובן מהשקפה ראשונה לכאורה מלשון זה המאמר לחסירי מדע
• Rambam: Sefer Hamitzvos:
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 11
A Structure Designated for Worship
"Do not erect a monument which the Lord, your G‑d, despises"—Deuteronomy 16:22.
It is forbidden to erect a structure designed for people to gather around it to worship—even to worship the One G‑d. This is forbidden because erecting such a revered structure was common practice amongst the ancient idol worshippers.
Full text of this Mitzvah »• A Structure Designated for Worship
Negative Commandment 11
Translated by Berel Bell
The 11th prohibition is that we are forbidden from making a monument1 for people to gather around and honor, even if it was made for serving G‑d. The reason for this prohibition is so that our service of G‑d, exalted be He, should not resemble that of idolatry, since they would build monuments and place idols upon them.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not erect a sacred pillar, since this is something that G‑d your Lord hates."3
One who transgresses this prohibition is punished by lashes.
FOOTNOTES
1.See Minchas Yitzchak 1:29.
2.Deut. 16:22
3.Even though Jacob did erect a monument to G‑d (Gen 28:18), "what was beloved in the days of the forefathers, became hated in the days of the children," since the Canaanite nations started using monuments for idolatry (Sifri).
• Negative Commandment 12
Kneeling Stones
"You shall not install a kneeling stone in your land, to bow down upon it"—Leviticus 26:1.
It is forbidden to make designated stones upon which to bow down—even if bowing to the One G‑d. This is forbidden because it was common practice amongst the ancient idol worshippers to decorate "kneeling stones" and place them before their idols.
Full text of this Mitzvah »• Kneeling Stones
Negative Commandment 12
Translated by Berel Bell
The 12th prohibition is that we are forbidden from making stones which are prepared1 to bow down upon — even if this bowing down is to G‑d, exalted be He. The reason for this prohibition is also2 to not resemble that of idolatry, since they would place stones decorated by expert craftsmen3 in front of the idols, and bow down upon them to that idol.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not place a designed5 stone in your land so you can prostrate yourselves on it."
One who transgresses this prohibition is punished by lashes.6
In the words of the Sifra,7 "The phrase, 'Do not place [a designed stone] in your land,' teaches that only 'in [the rest of] your land' you may not bow down upon stones; but you may bow down upon stones in the Holy Temple."
The details of this mitzvah have been explained in the Talmudic tractate Megillah.8
FOOTNOTES
1.Or "designated," "intended" (Kapach, 5731, note 69). Chavel erroneously translates, "figured stones."
2.In addition to the previous N11.
3.Or, "decorated professionally" (Kapach, 5731, note 70).
4.Lev. 26:1.
5.See Kapach, 5731, note 71. Hilchos Avodah Zarah 6:9 (Kapach edition, note 16)
6.In Hilchos Avodah Zarah 6:9-12, the Rambam rules that this applies only if the person prostrates himself to G‑d with his arms and legs outstretched. If he does so without extending himself in this way, he transgresses a Rabbinic prohibition. If he bows down to an idol, however, he is executed by stoning regardless of the precise manner in which he bows down.
7.Ibid.
8.22b.
• Negative Commandment 13
Trees in the Temple
"Do not plant for yourself an Asherah of any tree near the altar of the Lord your G‑d"—Deuteronomy 16:21.
It is forbidden to plant any tree near the altar, or anywhere in the Holy Temple. This is forbidden because it was common practice amongst the ancient idol worshippers to plant beautiful decorative trees in their temples.
Full text of this Mitzvah »• Trees in the Temple
Negative Commandment 13
Translated by Berel Bell
The 13th prohibition is that we are forbidden from planting trees in the Holy Temple or next to the altar for decoration or beauty, even if the intention is to serve G‑d. This is because they would also honor idols in this way, i.e. by planting beautiful, pleasant-looking trees in their houses of worship.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not plant for yourself an Asherah2 or any [other] tree near the altar of G‑d your Lord."
One who transgresses this prohibition is punished by lashes.3
The details of this mitzvah have been explained in the Talmudic tractate Tamid.4 There it is explained that this planting is prohibited in the entire Temple.5
FOOTNOTES
1.Deut. 16:21.
2.A tree which is itself worshipped as an idol, or when the idol is placed underneath the tree (Hilchos Avodah Zarah 7:11).
3.It is also prohibited to use wood built into the Temple structure, but lashes are given only if the tree was planted (Hilchos Avodah Zarah 6:14)
4.28b.
5.I.e. the Temple courtyard (Hilchos Avodah Zarah 6:13).
• Positive Commandment 185
Destroying Idols
"Destroy all those places"—Deuteronomy 12:2.
We are commanded to utterly eradicate all vestiges of idol worship from the Land of Israel. To shatter, burn, destroy and cut down—any method needed to destroy the idols, their altars, and their houses of worship.
Full text of this Mitzvah »• Destroying Idols
Positive Commandment 185
Translated by Berel Bell
The 185th mitzvah is that we are commanded to demolish all idols and their places of worship with all kinds of demolition and destruction — breaking, burning, dismantling, and cutting down. Each method is to be used where most effective, i.e. where it will achieve the most complete and speedy destruction. The goal [of this commandment] is that there should not remain any remnant of [idolatry].
The source of this commandment is G‑d's statement (exalted be He),1 "You must certainly destroy all the places [where the nations … worship their gods]." Scripture also states,2 "What you must do to them is tear down their altars [break their monuments, cut down their idolatrous trees, and burn their statues]." Scripture also states,3 "You must tear down their altars, break their monuments [burn their idolatrous trees, and break their idolatrous statues]."
In Tractate Sanhedrin,4 our Sages mention parenthetically a positive commandment relating to idolatry. They then seek to clarify the point by asking, "What positive commandment5 relating to idolatry is there? Rav Chisda explains, The commandment, 'You must tear down [their altars].'"
In the words of the Sifri, "What is the source for the law that if you cut down a tree which was worshipped as an idol, and it regrew [after you have cut it down even] ten times, that you are still required to cut it down? The Torah therefore says, 'a'beid t'ab'dun'."6 Our Sages also said there, "The verse,7 '[You must tear down their altars, break their monuments, burn their idolatrous trees, and break their idolatrous statues,] and you shall obliterate their names from that place,' teaches that only in Eretz Yisrael are you command to chase after them, but you are not commanded to chase after them outside Eretz Yisrael."
FOOTNOTES
1.Deut. 12:2.
2.Deut. 7:5.
3.Deut. 12:3.
4.90a.
5.This expression shows that it counts as one of the 613 commandments.
6.The double expression of destruction teaches that you must repeat the action until the purpose is accomplished. See Bava Metzia 31b.
7.Deut. 12:3.
• Negative Commandment 25
Benefiting from Idolatry
"Do not bring an offensive [idol] into your house"—Deuteronomy 7:26.
We are forbidden from deriving any benefit from an idol, or any of its implements. For example, it would be forbidden to cook on a fire fueled by wood from an Asherah (worshipped) tree.
Full text of this Mitzvah »• Benefiting from Idolatry
Negative Commandment 25
Translated by Berel Bell
The 25th prohibition is that we are forbidden from adding to our possessions anything having to do with idolatry. Rather, we distance ourselves from it, from its places of worship, and from anything relating to it.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not bring an abomination into your house."
One who gains benefit from anything [related to idolatry] is punished by lashes.
It has been explained in tractate Makkos3 that one who cooks using wood from an asherah4 is punished with two sets of lashes:5 one set for transgressing the prohibition, "Do not bring an abomination into your house," and another set for transgressing the prohibition,6 "Do not allow anything that has been declared taboo to remain in your hands." Understand this well.
The details of this mitzvah have been explained in the third chapter of Avodah Zarah.
FOOTNOTES
1.This includes anything which was brought as an offering and anything at all which was made for the idol (Hilchos Avodah Zarah 7:3).
2.Deut. 7:26.
3.24a.
4.See N13 above.
5.This shows that N24 and N25 count as separate commandments.
6.Deut. 13:18. See N24.
• Negative Commandment 22
Benefiting from Idolatrous Decorations
"Do not covet the silver or the gold that is on them"—Deuteronomy 7:25.
It is forbidden to derive any benefit from idolatrous accoutrements, such as jewelry used to adorn an idol or the idol's gold plating.
Full text of this Mitzvah »• Benefiting from Idolatrous Decorations
Negative Commandment 22
Translated by Berel Bell
The 22nd prohibition is that we are forbidden from gaining benefit from any ornaments which were used to adorn an idol.1
The source of this commandment is G‑d's statement,2 "Do not desire the gold and silver which is on them."
The Sifra3 explains that the coverings of any idol are forbidden, and bases this prohibition on G‑d's statement (exalted be He),4 "Do not desire the gold and silver which is on them."
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah have been explained in the third chapter of Avodah Zarah.5
FOOTNOTES
1.This applies even if one is allowed to benefit from the idol itself, such as when the idolaters worship a mountain. One may benefit from the mountain, but not from anything used to adorn it. (See Hilchos Avodah Zarah 8:7.)
2.Deut. 7:25.
3.Lev. Parsha 2, halachah 17.
4.Deut. Ibid.
5.45a.
• Negative Commandment 48
Treaties with the Seven Nations
"You shall not make a treaty with them"—Deuteronomy 7:2.
It is forbidden to make a peace treaty with the members of the seven nations of Canaan and to allow them to live peacefully in our midst—unless they agree to abandon their pagan ways.
Full text of this Mitzvah »• Treaties with the Seven Nations
Negative Commandment 48
Translated by Berel Bell
The 48th prohibition is that we are forbidden from making a covenant with the heretics, i.e. the seven nations,1 and to allow them to remain2 in their heresy.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a covenant with them."
We have already explained in Positive Commandment 187 that the war against the seven nations and everything connected with them can be counted [in the 613 commandments], and are not placed in the category of commandments which do not apply for all generations.4
FOOTNOTES
1.I.e. the seven Canaanite nations. The standard printed edition of Mishneh Torah (Hilchos Avodah Zarah 10:1) also brings this prohibition only in regard to the seven nations. In the final revised version, however (preserved in the hand-written Yemenite manuscripts and printed in Kapach's edition of Mishneh Torah), the Rambam rules that this prohibition applies to all idol worshippers, not only those from the seven nations. This is consistent with his ruling in Hilchos Melachim 6:3 (Kapach 5731, note 56). See Minchas Chinuch 93.
2.Or possibly, "to make peace with them" (Kapach 5731, note 55). In Hilchos Avodah Zarah 10:1, the Rambam mentions both: "to make peace with them and to allow them to serve [idols].
3.Deut. 7:2.
4.In the Third Introductory Principle, the Rambam explains that commandments which do not apply for all generations may not be counted among the total of 613. Although we are unable today to identify these seven nations, the commandment itself is still eternal, as explained in P187.
• Negative Commandment 50
Kindness towards Idol-Worshipers
"Do not show mercy towards them"—Deuteronomy 7:2.
We are not to show mercy to idol-worshippers, nor are we permitted to praise them. It is even forbidden to say about an idol-worshipper, "Look at how attractive this individual is!"
Full text of this Mitzvah »• Kindness towards Idol-Worshipers
Negative Commandment 50
Translated by Berel Bell
The 50th prohibition is that we are forbidden from having pity on idol worshippers or from being impressed1 with anything associated with them.
The source of this commandment is G‑d's statement (exalted be He),2 "Lo techanem." ["You shall not allow them to find grace in your eyes."]
The Oral Tradition explains that this means, "Do not ascribe grace to them." It is even prohibited to say about an idol worshipper who has a beautiful appearance, "This person is beautiful," or "This person has a beautiful face," as explained in our Talmud.3
The Jerusalem Talmud, tractate Avodah Zarah4 says, "The prohibition not to ascribe grace to them counts as a prohibition."
FOOTNOTES
1.Kapach translates the Arabic "as'tachsan" into the Hebrew, "l'shabe'ach," which is literally translated, "to praise" (as Chavel does). In note 62, however, Kapach writes that he uses this word only because there is no Hebrew word which expresses the Arabic, which connotates being emotionally affected by the beauty of something of theirs.
2.Deut. ibid.
3.Avodah Zarah 20a.
4.Chapter 1, Halachah 9.
• Negative Commandment 51
Allowing Idol-Worshipers to Reside in Israel
"They shall not dwell in your land lest they make you sin against Me"—Exodus 23:33.
We must not allow idol-worshippers to dwell in our midst in the Holy Land, lest we learn from their heretical ways. And it is certainly forbidden to sell or even rent real estate to an idol-worshipper in the land.
In fact, if an idol-worshipper wants to pass through our land while en route to his final destination, we do not allow passage unless he forswears idolatry.
Full text of this Mitzvah »• Allowing Idol-Worshipers to Reside in Israel
Negative Commandment 51
Translated by Berel Bell
The 51st prohibition is that we are forbidden from allowing idol worshippers to reside in our land, to prevent us from being influenced by their heresy.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not allow them to reside in your land, since they may then make you sin against Me."
Even if he just wants to pass through2 our land, we are not allowed to do so unless he accepts upon himself not to worship idols. Once he does so, he is allowed to reside [in eretz Yisrael], and is called a ger toshav,3 meaning that he is considered a convert only to the extent that he is allowed to reside in our land. Our Sages said,4 "Who is a ger toshav? One who accepts upon himself not to worship idols. This is the opinion of Rabbi Yehuda."5
An idol worshipper, however, is not allowed to reside [in our land], and we do not sell him land nor rent to him. The [Oral] Tradition states clearly,6 "You may not allow him any residence in the land."
The details of this mitzvah have been explained in Sanhedrin and in Avodah Zarah.
FOOTNOTES
1.Exodus 23:33.
2.Chavel mistakenly translates, "stay in our land."
3.Literally, a "resident convert," as opposed to a "ger tzedek," who converts completely and becomes a Jew.
4.Avodah Zarah 64b.
5.Our version of the Talmud quotes this in the name of Rabbi Meir. The majority of the Sages, however, rule that he is not considered a ger toshav until he accepts all of the Seven Noachide Commandments. The final ruling of the Rambam (Hilchot Avodah Zarah 10:6. Shabbat 2:14. Isurei Bi'ah 14:7. Ma'achalot Asurot 11:7. Melachim 8:10) and the Shulchan Aruch (Yoreh Deah 124:2) is in accordance with the Sages.
6.Avodah Zarah 20a.
• Negative Commandment 30
The Practices of the Heathens
"You shall not walk in the practices of the nation that I am sending away before you"—Leviticus 20:23.
We are forbidden from imitating the practices of the idolaters—even in those areas not associated with their pagan rites. Even something as simple as saying, "Since they dress in purple wool, I, too, will dress in purple wool..." is forbidden.
Full text of this Mitzvah »• The Practices of the Heathens
Negative Commandment 30
Translated by Berel Bell
The 30th prohibition is that we are forbidden from walking in the ways of the heretics and from acting as they do — even in their clothing and their gatherings in halls.
The source of this commandment is G‑d's statement,1 "Do not follow the customs of the nation that I am driving out before you." This prohibition is repeating in G‑d's statement,2 "Do not follow their customs," which is explained,3 " I [G‑d] have prohibited only customs which have been established by them and their ancestors.
In the words of the Sifra, "The verse,4 'Do not follow their customs,' teaches that you may not follow the social customs which they have established, such as [attending] theaters, circuses and arenas, which are places where they would gather for idol worship. Rabbi Meir says that these [customs] are the 'ways of the Amorites'5 which our Sages have listed. Rabbi Yehuda ben Beteira says that [this teaches that] one may not nocher,6 nor grow one's hair long, nor cut one's hair in "kumi"7 style."
One who does any of these is punished by lashes.
This same prohibition is repeated in a different way,8 "Be very careful lest you be entrapped after them." In the words of the Sifri, "'Be very careful' [hishomer], indicates a prohibition; 'lest' [pen], indicates a prohibition; 'you be entrapped after them,' that you might imitate them and act as they do, and it will be a stumbling block to you. One should not say, 'Since they go out wearing purple, so too I will go out wearing purple. Since they go out wearing telusin (which is a type of military ornamentation), so too I will go out wearing telusin.'"
You are certainly aware of the words of the prophet,9 "[I shall punish…] all who are wearing non-Jewish clothing." All this is to keep us far away from them, and to despise all their customs, even their dress.
The details of this mitzvah have been explained in the sixth chapter of Shabbos,10 and in Tosefta Shabbos.11
FOOTNOTES
1.Lev.20:23.
2.Lev.18:3.
3.Sifra
4.Lev.18:3.
5.These are types of superstition. See Shabbos 67a.
6.This word normally refers to slaughtering an animal in a non-kosher manner. This being the case, it is difficult to understand why the Sifri should prohibit it as a non-Jewish custom — it is already prohibited due to the laws of kosher slaughter! Others (see Bach, Yoreh Deah 178) learn that it refers to a distinctive non-Jewish hairstyle. Kapach 5731 (note 51) rejects this interpretation, and learns that it does refer to killing animals. He explains that the reason it is mentioned in this prohibition is because it refers to an idolatrous practice in which the animal (particularly a camel) is slaughtered in a way that causes it to make unusually load noises.
7.A non-Jewish hairstyle in which hair from the front half of the head is cut off from one ear to the other, leaving hair only on the rear half of the head.
8.Deut. 12:30.
9.Tzefaniah 1:8.
10.67a.
11.Ch. 7-8.
• Negative Commandment 33
Interpreting Omens
"There shall not be found among you... one who interprets omens"—Deuteronomy 18:10.
It is forbidden to base one's actions on supposed good or bad omens. The Midrash gives examples of "bad" omens: "My bread fell out of my mouth, my staff fell out of my hand, a snake passed me on my right, a fox on my left..."
Full text of this Mitzvah »• Interpreting Omens
Negative Commandment 33
Translated by Berel Bell
The 33rd prohibition is that we are forbidden from acting on the basis of omens [l'nachesh],1 for example when people say, "Since I just come back from a trip, my will won't be carried out"2; or, "The first thing I saw today was such-and-such — certainly I will earn something today." This kind of behavior is very widespread among the masses of the foolish nations.3
Anyone who acts based on an omen is punished by lashes, in accordance with G‑d's statement (exalted be He),4 "Among you there shall not be found anyone...who divines auspicious times, who divines by omens [menachesh]." This prohibition is repeated in G‑d's statement,5 "Do not act on the basis of omens."
In the words of the Sifri, "Examples of a menachesh are one who says, 'my bread fell from my mouth'6; 'my staff fell from my hand'; 'a snake passed on my right'; 'a fox passed on my left.7'" The Sifra says, "Examples of the prohibition, 'Do not act on the basis of omens,' are those who divine omens from a weasel, birds, stars, etc."
The details of this mitzvah have been explained in the seventh chapter of Shabbos,8 and in Tosefta Shabbos.9
FOOTNOTES
1.The Arabic term has a dual connotation: doing something if one thing happens, and refraining from something if another thing happens. (Kapach 5731, note 79)
2.Chavel, based on the earlier "Kapach" translation, writes, "I will not be favored with success."
3.Kapach 5731 (note 80) writes that the Arabic term for "foolish," denotes a foolish belief that an idol can do something supernatural.
4.Deut. 18:10.
5.Lev.19:26.
6.In Hilchos Avodah Zarah 11:4, the Rambam adds, "therefore I won't go to a certain place today, because if I go, my will won't be carried out."
7.In Hilchos Avodah Zarah ibid., "Since a fox passed on my right, I won't leave my house the entire day, because if I do, I will be harmed by a dishonest person."
8.67b. In our versions, chapter six.
9.Chapters 7-8.
• Negative Commandment 31
Soothsaying
"There shall not be found among you... a soothsayer"—Deuteronomy 18:10.
It is forbidden to use any of the methods employed by psychics to stimulate their supposed clairvoyant talents—and to then predict the future based on these actions.
Full text of this Mitzvah »• Soothsaying
Negative Commandment 31
Translated by Berel Bell
The 31st prohibition is that we are forbidden from practicing divination, i.e. to use any of the various ways of arousing one's faculty of making educated guesses1 [regarding the future]. All those who have the faculty of predicting the future before it occurs can do so only because they have a strong ability to make educated guesses that are accurate and come true in the majority of cases — they therefore estimate what will happen. Some people are superior to others in this, just as some are superior to others in other spiritual faculties.
Those who have this faculty of estimation must perform some action in order to arouse this faculty and strengthen its effect2. Some will continuously strike the ground with a stick, and cry out with strange shouts, and clear away their thoughts; after doing so for a long period of time, they go into a semi-conscious state and predict the future. I once witnessed this in the inner West.3
Some will throw small stones on a piece of leather, and then stare at them for a long period of time and then state their prediction. This is well known in every place I have passed through. Some throw a long leather belt onto the ground, and then stare at it and state their prediction.
The purpose of all these [actions] is to arouse the faculty within the person; not that the particular object affects anything or indicates anything. The common people are mistaken in this regard — when some of the predictions come true, they think that those actions showed the person what would be. This mistake reached the point4 where they thought that some of these actions actually caused what occurred. This is what those who study the paths of the stars5 believe, since this belongs to the same category, i.e., one of the ways of arousing this faculty. Therefore no two individuals will make the same prediction, even though they are equal in their knowledge of the rules [of astronomy].
One who performs any of these actions or any others similar to them is called a kosem [one who practices divination].
The source of this commandment is G‑d's statement (exalted be He),6 "Among you, there shall not be found anyone...who practices divination [kosem k'samim]."
In the words of the Sifri, "Who is considered a kosem? One who grasps a stick and says, 'Shall I go or not?'" It is regarding this method of divination which was popular at that time that the prophet said,7 "My people ask their stick, and their staff speaks to them."
One who transgresses this prohibition — i.e. who does the divination and makes his prediction through performing the particular action — is punished by lashes. One who asked the kosem the question, however, is [merely] very detestable.8
The details of this mitzvah have been explained in tractate Sanhedrin,9 and in Tosefta Shabbos,10 and in Sifri.
FOOTNOTES
1.Kapach 5731, note 59, explains that the Arabic word, chadas, indicates that the person bases himself on a swift general grasp of all factors — those present, those which will be in the future, and the past background. Chavel translates, "conjecture."
2.Kapach 5731, note 61. Chavel translates, « rouse them to activity. »
3.Chavel, following the Ibn Tibbon translation, writes "extreme West (i.e. Spain)."
4.Kapach 5731, note 64.
5.Chavel translates "astrologers," but they would seem to fit under N32.
6.Deut. 18:10.
7.Hoshea 4:12.
8.And receives lashes only by Rabbinic decree (Hilchos Avodah Zarah 11:7).
9.65a.
10.Chapters 7-8.
• Negative Commandment 32
Astrology and Divination
"There shall not be found among you... a diviner of times"—Deuteronomy 18:10.
It is forbidden to predict the auspiciousness of times or dates based on astrological formations: "This day is auspicious, and this day not so." It is also forbidden to act based on such predictions.
Also included in this prohibition is sleight of hand. It is forbidden to deceptively use sleight of hand to convince others that one has magical powers.
Full text of this Mitzvah »
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• והנה המובן מהשקפה ראשונה לכאורה מלשון זה המאמר לחסירי מדע
Now, at first glance, what the words of this passage imply to those who lack understanding1
שלימוד איסור והיתר וסדר טהרות, הוא מאילנא דטוב ורע
is that the study of [the laws of] ritual prohibition and permission, and the Order of Taharot, where the laws of purity and impurity are found, relates [only] to the Tree of [Knowledge of] Good and Evil.
מלבד שהוא פלא גדול מחמת עצמו
Now this is most surprising in itself, that a particular area within the Torah should be designated as the Tree of Knowledge of Good and Evil, thus relating it to kelipat nogah, which is an admixture of good and evil;
וסותר פשטי הכתובים ומדרשי רבותינו ז״ל, שכל התורה הנגלית לנו ולבנינו נקראת: עץ חיים למחזיקים בה, ולא ספר הזהר לבד
moreover, this contradicts the plain meaning of Scripture and the teachings of our Sages, of blessed memory, that the entire Torah that has been revealed to us and to our children, i.e., the dimension of nigleh, is called2 “A tree of life to those who hold fast to it,” and not only the Book of the Zohar.
ובפרט שהיה גנוז בימיהם
This is especially so, since [the Zohar] was [still] concealed in their days;
וגם כל חכמת הקבלה היתה נסתרה בימיהם, ונעלמה מכל תלמידי חכמים, כי אם ליחידי סגולה
indeed, the whole wisdom of the Kabbalah was hidden in their days and concealed from all the Torah scholars, except for a select few,
ואף גם זאת, בהצנע לכת ולא ברבים, כדאיתא בגמרא
and even then, [it was studied] in a concealed manner and not publicly, as stated in the Gemara.3
וכמו שכתב האריז״ל, דדוקא בדורות אלו האחרונים, מותר ומצוה לגלות זאת החכמה, ולא בדורות הראשונים
Thus R. Isaac Luria, of blessed memory, wrote4 that it is only in these latter generations that “it is permitted and obligatory to reveal this wisdom” — i.e., the Kabbalah, which illuminates the esoteric dimension of the Torah — but not in the earlier generations.
On this entire subject, see the introduction of R. Chayim Vital to Shaar HaHakdamot, which also appears as the first addendum to Kuntres Etz Chayim by the Rebbe Rashab (in the Kehot edition entitled Otzar HaChassidim), as well as the introduction of the Rebbe Rayatz to this Kuntres.
וגם רבי שמעון בר יוחאי אמר בזהר הקדוש, שלא ניתן רשות לגלות רק לו ולחביריו לבדם
R. Shimon bar Yochai, too, stated in the sacred Zohar5 that permission to reveal [the secrets of the Kabbalah] was only granted to himself and his associates.
ואך גם זאת פליאה נשגבה
Now this, too, is a remarkable wonder.
דלפי זה
For if so, i.e., according to a superficial reading of the above quotation from Ra’aya Mehemna, from which it would appear that only the Zohar is called the Tree of Life, while the revealed plane of the Torah is considered the Tree of Knowledge of Good and Evil,
לא היה לימוד איסור והיתר, וכל שכן דיני ממונות, דוחין מצות תפלה
then the study of [the laws of] ritual prohibition and permission, and surely [the study of] civil laws, such as litigation on monetary matters,6 should not override the obligation of prayer,
שנתקנה על פי סודות הזהר ויחודים עליונים, ליודעים
which is set out according to the secrets of the Zohar and on the Supernal Unions (of the various Divine Names and Supernal Sefirot), for those who are familiar with them,
כרבי שמעון בר יוחאי וחביריו
such as R. Shimon bar Yochai and his associates.
וזה אינו
But this is not the case. In fact, the study of the laws of what is ritually prohibited or permitted, and even the study of civil law, does override the obligation to pray at fixed times.
כדאיתא בגמרא, דרבי שמעון בן יוחאי וחביריו, וכל מי שתורתו אומנותו, אין מפסיקין לתפלה
As stated in the Gemara,7 R. Shimon bar Yochai and his associates, and likewise any others whose Torah study is their sole occupation, do not interrupt [their Torah study] for prayer.8
ואפילו כשעוסק בדיני ממונות, כרב יהודה, דכולהו תנויי בנזיקין הוי
[This applies] even when one is occupied with the study of civil law, like Rav Yehudah, all of whose studies were in the Order of Nezikin9 (lit., “damages”);
ואפילו הכי, לא הוי מצלי אלא מתלתין יומין לתלתין יומין, כד מהדר תלמודא, כדאיתא בגמרא
nevertheless, in order not to interrupt his studies, he prayed only every thirty days10 when reviewing his studies, as stated in the Gemara.11
ובירושלמי, פרק קמא דברכות, סבירא ליה לרבי שמעון בר יוחאי דאפילו לקריאת שמע אין מפסיקין, כי אם ממקרא ולא ממשנה, דעדיפי ממקרא, לרבי שמעון בר יוחאי
Also, in the Talmud Yerushalmi, in the first chapter of Berachot,12 R. Shimon bar Yochai is of the opinion that even for the Reading of Shema one interrupts only the study of Scripture, but not of Mishnah, the Oral Torah, the study of which is superior to the study of Scripture,13 according to R. Shimon bar Yochai.
ולא חילק בין סדר זרעים ומועד וקדשים, לטהרות ונזיקין
He did not differentiate between [studying] the Orders of Zera’im, Moed and Kodashim, and [studying] the Orders of Taharot and Nezikin.14
He thus holds that even when studying the monetary laws in the Order of Nezikin one should not interrupt one’s studies for the Reading of Shema.
(וסותר דעת עצמו ברעיא מהימנא בכמה מקומות, דמשנה איהי שפחה כו׳
(15Actually, he [here] contradicts his own opinion, given in a number of instances in Ra’aya Mehemna,16that Mishnah (relative to Scripture) is termed a “handmaiden” (Heb.: shifchah), and so on;
והמקרא, שהוא תורת משה, ודאי עדיפא מקבלה, דאיהי מטרוניתא ברעיא מהימנא שם
and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is termed a “queen” (Aram.: matrunita) in the above-quoted passage in Ra’aya Mehemna,
ותורה שבכתב הוא מלכא
while the Written Torah is termed a “king” (Aram.: malka).
Thus, according to the last-quoted set of terms from R. Shimon bar Yochai, Scripture is superior even to Kabbalah and surely to Mishnah. From the previous passage, however, as cited in the Talmud Yerushalmi, it would seem that he maintains that Mishnah is superior to Scripture, for one does not interrupt one’s study of Mishnah in order to read Shema at its prescribed time, though one does interrupt one’s study of Scripture.
Here the Alter Rebbe interpolates a Kabbalistic definition of the term malka (“king”):
(דהיינו יסוד אבא, המלובש בזעיר אנפין, כמו שכתב האריז״ל))
(17This is the Yesod of Abba vested in Z’eir Anpin, as stated by R. Isaac Luria, of blessed memory.18))
To resume the discussion of R. Shimon bar Yochai:
וגם פלפול הקושיות ותירוצים, דמסטרא דרע ורוח הטומאה, אשכחן ברבי שמעון בר יוחאי, דעסק ביה טובא
Moreover, we find that R. Shimon bar Yochai dealt considerably (not only with the mere statements of law in the Mishnayot, but) also with the argumentation of problems and solutions, which (according to the original quotation from Ra’aya Mehemna) derive from the side of evil and from the spirit of impurity.
גם בהיותו במערה
[This he did] even when he was in the cave, where legal adjudication, especially in civil suits, was obviously uncalled for.
ואדרבה, בזכות צער המערה זכה לזה
Indeed, the very fact that he underwent anguish [when forced to hide] in the cave made him worthy of these attainments.
כדאיתא בגמרא, דאמר לרבי פנחס בן יאיר אכל קושיא, כ״ד פירוקי
For, as stated in the Gemara,19 he countered every problematic query posed by R. Pinchas ben Yair with twenty-four solutions,
ואמר ליה: אלמלא לא ראיתני בכך כו׳
and [R. Shimon] said to him: “If you had not seen me like this,” in this sorry state in the cave, [“you would not have found me like this”].
(וגם באמת, על כרחך עיקר עסקיהם במערה היה תורת המשניות, ת״ר סדרי שהיה בימיהם עד רבינו הקדוש
(20In fact, their principal occupation in the cave — the principal occupation of Rashbi and his son, R. Eliezer —must have been with the teachings of the Mishnayot, i.e., the six hundred Orders extant in those days21until the time of our holy Master, R. Yehudah HaNasi, who compiled the Mishnayot in six Orders.
דאילו ספר הזהר והתיקונים היה יכול לגמור בב׳ וג׳ חדשים, כי בודאי לא אמר דבר אחד ב׳ פעמים)
For he could have completed the Zohar and the Tikkunim, the Tikkunei Zohar, in two or three months; for surely he did not repeat the same subject twice.22)
Surely, then, he was occupied almost the entire time with the study of the six hundred Orders of the Mishnah.
גם אמרו רבותינו ז״ל: מיום שחרב בית המקדש אין לו להקדוש ברוך הוא אלא ד׳ אמות של הלכה בלבד
Moreover, our Sages, of blessed memory, have taught23 that “Since the day the Temple was destroyed, the Holy One, blessed be He, has only the four cubits of Halachah.” The study of Torah law thus takes the place of the Holy Temple.
How, then, can we possibly say, as the above passage from Ra’aya Mehemna might superficially indicate, that the study of the laws of ritual permissibility, and the like, is designated as the Tree of Knowledge of Good and Evil, and thus related to kelipat nogah, which is an admixture of good and evil?
| FOOTNOTES | |
| 1. | Following early editions of the Tanya, the correct Hebrew text here reads chaseirei (spelled with a resh), meaning “those who lack.” Other editions appear to read chassidei (spelled with a daled), and have led to some mistranslation. |
| 2. | Mishlei 3:18. |
| 3. | Chagigah 11b; 13a. |
| 4. | See Shaar HaGilgulim, end of Introduction XV; et al. |
| 5. | Note of the Rebbe: “See beginning of Idra Rabbah (Zohar III, 127b ff.) and many other places in the Zohar where Rashbiexpresses himself similarly.” |
| 6. | Note of the Rebbe: “It could be suggested that civil law is singled out, for in this field the law of the Torah [sometimes] takes into account ‘the custom of local merchants’ or ‘the law of the land’ or a waiver by one of the parties to a transaction; and so on.” [Hence the most “remarkable wonder” would be that the study of such a seemingly mundane level of law should override the seemingly more spiritual occupation of prayer.] |
| 7. | Shabbat 11a. |
| 8. | Note of the Rebbe: “Many have asked: ‘If so, how were the Supernal Unions (yichudim) usually effected by daily prayer, accomplished [by them]?’ For an answer, see Torah Or 38d, 69a, et al. [where it is explained that these holy Sages were so self-effacing and so G‑d-fearing that their Torah study bore spiritual results which others can only achieve through prayer].” |
| 9. | Berachot 20a. |
| 10. | Note of the Rebbe: “Many have asked: ‘If so, how were the Supernal Unions (yichudim) usually effected by daily prayer, accomplished [by them]?’ For an answer, see Torah Or 38d, 69a, et al. [where it is explained that these holy Sages were so self-effacing and so G‑d-fearing that their Torah study bore spiritual results which others can only achieve through prayer].” |
| 11. | Rosh HaShanah 35a. |
| 12. | End of Law 2. |
| 13. | Note of the Rebbe: “It could be suggested that the Alter Rebbe adds the reason, since the reason too is part of the question, as is soon stated. Note that Mishnah is the revealed level of the Torah, while Scripture is related to Kabbalah (see the commentary in Likkutei Torah on the maamar beginning Lo Tashbit). But see Hilchot Talmud Torah of the Alter Rebbe, beginning of sec. 2, [from which it would seem that Kabbalah is related to the Oral Torah, not to Scripture].” |
| 14. | Note of the Rebbe: “The Alter Rebbe omits the Order of Nashim, etc. (See Likkutei Levi Yitzchak on Tanya.)” [Explaining this omission, the father of the Rebbe states there that the Alter Rebbe’s point could not be proved from the fact that the study of Nashim (which deals with marriage and divorce, etc.) overrides the Reading of Shema. For, as the Gemara says regarding the erasing of the Divine Name in the course of the purification of a sotah (the woman suspected of adultery), G‑d is even willing to allow the Divine Name to be erased, so long as this will restore peace between a husband and his wife. It is thus to be expected that the Reading of Shema, whose essence is the affirmation of the unity of the Divine Name, should defer to the study of this particular Order. Other Kabbalistic reasons are offered there as well.] |
| 15. | These parentheses/brackets are in the original text. |
| 16. | Note of the Rebbe: “This requires further examination and research [to find where Rashbi actually states this in Ra’aya Mehemna]. See Zohar I, 27b (and in the Introduction to Tikkunei Zohar XIV, foot of p. 71 ff.); also Biurei HaZohar there [by the Mitteler Rebbe], (as well as by the Tzemach Tzedek, Volume II).” |
| 17. | These parentheses/brackets are in the original text. |
| 18. | Shaar HaMitzvot, Parshat Vaetchanan; et al. |
| 19. | Shabbat 33b. |
| 20. | These parentheses/brackets are in the original text. |
| 21. | Chagigah 14a and Rashi there. |
| 22. | The author of Minchat Elazar poses the following question (Divrei Torah 8:70): The study of the Mishnayot would likewise not have taken more than several months, if they did not debate all the legal problems and solutions involved. We can thus say the same for their study of the Zohar and Tikkunei Zohar: while several months would suffice for the bare-bone text itself, even thirteen years would not suffice for discussing and plumbing its depths! The Rebbe answers this by noting that the Alter Rebbe anticipated this question in this very letter. He prefaces the fact that it took the compiler of the Gemara, R. Ashi, a full ten years to study the first and second editions of the Talmud which then comprised only six Orders. R. Shimon, who was of far greater stature (see Eruvin 54a) and studied the six hundred Orders of the Mishnah in much greater depth, propounding twenty-four solutions to every problem, surely was fully occupied in the cave with the study of the Mishnah. With regard to the Zohar and Tikkunei Zohar, however, since the Alter Rebbe here quoted the Ra’aya Mehemna to the effect that they contain “no problematic query, which emanates from the side of evil, and no controversy, which emanates from the spirit of impurity,” there were then no questions nor disputations. Surely, then, this took no more than several months. |
| 23. | Berachot 8a. |
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 11
A Structure Designated for Worship
"Do not erect a monument which the Lord, your G‑d, despises"—Deuteronomy 16:22.
It is forbidden to erect a structure designed for people to gather around it to worship—even to worship the One G‑d. This is forbidden because erecting such a revered structure was common practice amongst the ancient idol worshippers.
Full text of this Mitzvah »• A Structure Designated for Worship
Negative Commandment 11
Translated by Berel Bell
The 11th prohibition is that we are forbidden from making a monument1 for people to gather around and honor, even if it was made for serving G‑d. The reason for this prohibition is so that our service of G‑d, exalted be He, should not resemble that of idolatry, since they would build monuments and place idols upon them.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not erect a sacred pillar, since this is something that G‑d your Lord hates."3
One who transgresses this prohibition is punished by lashes.
FOOTNOTES
1.See Minchas Yitzchak 1:29.
2.Deut. 16:22
3.Even though Jacob did erect a monument to G‑d (Gen 28:18), "what was beloved in the days of the forefathers, became hated in the days of the children," since the Canaanite nations started using monuments for idolatry (Sifri).
• Negative Commandment 12
Kneeling Stones
"You shall not install a kneeling stone in your land, to bow down upon it"—Leviticus 26:1.
It is forbidden to make designated stones upon which to bow down—even if bowing to the One G‑d. This is forbidden because it was common practice amongst the ancient idol worshippers to decorate "kneeling stones" and place them before their idols.
Full text of this Mitzvah »• Kneeling Stones
Negative Commandment 12
Translated by Berel Bell
The 12th prohibition is that we are forbidden from making stones which are prepared1 to bow down upon — even if this bowing down is to G‑d, exalted be He. The reason for this prohibition is also2 to not resemble that of idolatry, since they would place stones decorated by expert craftsmen3 in front of the idols, and bow down upon them to that idol.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not place a designed5 stone in your land so you can prostrate yourselves on it."
One who transgresses this prohibition is punished by lashes.6
In the words of the Sifra,7 "The phrase, 'Do not place [a designed stone] in your land,' teaches that only 'in [the rest of] your land' you may not bow down upon stones; but you may bow down upon stones in the Holy Temple."
The details of this mitzvah have been explained in the Talmudic tractate Megillah.8
FOOTNOTES
1.Or "designated," "intended" (Kapach, 5731, note 69). Chavel erroneously translates, "figured stones."
2.In addition to the previous N11.
3.Or, "decorated professionally" (Kapach, 5731, note 70).
4.Lev. 26:1.
5.See Kapach, 5731, note 71. Hilchos Avodah Zarah 6:9 (Kapach edition, note 16)
6.In Hilchos Avodah Zarah 6:9-12, the Rambam rules that this applies only if the person prostrates himself to G‑d with his arms and legs outstretched. If he does so without extending himself in this way, he transgresses a Rabbinic prohibition. If he bows down to an idol, however, he is executed by stoning regardless of the precise manner in which he bows down.
7.Ibid.
8.22b.
• Negative Commandment 13
Trees in the Temple
"Do not plant for yourself an Asherah of any tree near the altar of the Lord your G‑d"—Deuteronomy 16:21.
It is forbidden to plant any tree near the altar, or anywhere in the Holy Temple. This is forbidden because it was common practice amongst the ancient idol worshippers to plant beautiful decorative trees in their temples.
Full text of this Mitzvah »• Trees in the Temple
Negative Commandment 13
Translated by Berel Bell
The 13th prohibition is that we are forbidden from planting trees in the Holy Temple or next to the altar for decoration or beauty, even if the intention is to serve G‑d. This is because they would also honor idols in this way, i.e. by planting beautiful, pleasant-looking trees in their houses of worship.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not plant for yourself an Asherah2 or any [other] tree near the altar of G‑d your Lord."
One who transgresses this prohibition is punished by lashes.3
The details of this mitzvah have been explained in the Talmudic tractate Tamid.4 There it is explained that this planting is prohibited in the entire Temple.5
FOOTNOTES
1.Deut. 16:21.
2.A tree which is itself worshipped as an idol, or when the idol is placed underneath the tree (Hilchos Avodah Zarah 7:11).
3.It is also prohibited to use wood built into the Temple structure, but lashes are given only if the tree was planted (Hilchos Avodah Zarah 6:14)
4.28b.
5.I.e. the Temple courtyard (Hilchos Avodah Zarah 6:13).
• Positive Commandment 185
Destroying Idols
"Destroy all those places"—Deuteronomy 12:2.
We are commanded to utterly eradicate all vestiges of idol worship from the Land of Israel. To shatter, burn, destroy and cut down—any method needed to destroy the idols, their altars, and their houses of worship.
Full text of this Mitzvah »• Destroying Idols
Positive Commandment 185
Translated by Berel Bell
The 185th mitzvah is that we are commanded to demolish all idols and their places of worship with all kinds of demolition and destruction — breaking, burning, dismantling, and cutting down. Each method is to be used where most effective, i.e. where it will achieve the most complete and speedy destruction. The goal [of this commandment] is that there should not remain any remnant of [idolatry].
The source of this commandment is G‑d's statement (exalted be He),1 "You must certainly destroy all the places [where the nations … worship their gods]." Scripture also states,2 "What you must do to them is tear down their altars [break their monuments, cut down their idolatrous trees, and burn their statues]." Scripture also states,3 "You must tear down their altars, break their monuments [burn their idolatrous trees, and break their idolatrous statues]."
In Tractate Sanhedrin,4 our Sages mention parenthetically a positive commandment relating to idolatry. They then seek to clarify the point by asking, "What positive commandment5 relating to idolatry is there? Rav Chisda explains, The commandment, 'You must tear down [their altars].'"
In the words of the Sifri, "What is the source for the law that if you cut down a tree which was worshipped as an idol, and it regrew [after you have cut it down even] ten times, that you are still required to cut it down? The Torah therefore says, 'a'beid t'ab'dun'."6 Our Sages also said there, "The verse,7 '[You must tear down their altars, break their monuments, burn their idolatrous trees, and break their idolatrous statues,] and you shall obliterate their names from that place,' teaches that only in Eretz Yisrael are you command to chase after them, but you are not commanded to chase after them outside Eretz Yisrael."
FOOTNOTES
1.Deut. 12:2.
2.Deut. 7:5.
3.Deut. 12:3.
4.90a.
5.This expression shows that it counts as one of the 613 commandments.
6.The double expression of destruction teaches that you must repeat the action until the purpose is accomplished. See Bava Metzia 31b.
7.Deut. 12:3.
• Negative Commandment 25
Benefiting from Idolatry
"Do not bring an offensive [idol] into your house"—Deuteronomy 7:26.
We are forbidden from deriving any benefit from an idol, or any of its implements. For example, it would be forbidden to cook on a fire fueled by wood from an Asherah (worshipped) tree.
Full text of this Mitzvah »• Benefiting from Idolatry
Negative Commandment 25
Translated by Berel Bell
The 25th prohibition is that we are forbidden from adding to our possessions anything having to do with idolatry. Rather, we distance ourselves from it, from its places of worship, and from anything relating to it.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not bring an abomination into your house."
One who gains benefit from anything [related to idolatry] is punished by lashes.
It has been explained in tractate Makkos3 that one who cooks using wood from an asherah4 is punished with two sets of lashes:5 one set for transgressing the prohibition, "Do not bring an abomination into your house," and another set for transgressing the prohibition,6 "Do not allow anything that has been declared taboo to remain in your hands." Understand this well.
The details of this mitzvah have been explained in the third chapter of Avodah Zarah.
FOOTNOTES
1.This includes anything which was brought as an offering and anything at all which was made for the idol (Hilchos Avodah Zarah 7:3).
2.Deut. 7:26.
3.24a.
4.See N13 above.
5.This shows that N24 and N25 count as separate commandments.
6.Deut. 13:18. See N24.
• Negative Commandment 22
Benefiting from Idolatrous Decorations
"Do not covet the silver or the gold that is on them"—Deuteronomy 7:25.
It is forbidden to derive any benefit from idolatrous accoutrements, such as jewelry used to adorn an idol or the idol's gold plating.
Full text of this Mitzvah »• Benefiting from Idolatrous Decorations
Negative Commandment 22
Translated by Berel Bell
The 22nd prohibition is that we are forbidden from gaining benefit from any ornaments which were used to adorn an idol.1
The source of this commandment is G‑d's statement,2 "Do not desire the gold and silver which is on them."
The Sifra3 explains that the coverings of any idol are forbidden, and bases this prohibition on G‑d's statement (exalted be He),4 "Do not desire the gold and silver which is on them."
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah have been explained in the third chapter of Avodah Zarah.5
FOOTNOTES
1.This applies even if one is allowed to benefit from the idol itself, such as when the idolaters worship a mountain. One may benefit from the mountain, but not from anything used to adorn it. (See Hilchos Avodah Zarah 8:7.)
2.Deut. 7:25.
3.Lev. Parsha 2, halachah 17.
4.Deut. Ibid.
5.45a.
• Negative Commandment 48
Treaties with the Seven Nations
"You shall not make a treaty with them"—Deuteronomy 7:2.
It is forbidden to make a peace treaty with the members of the seven nations of Canaan and to allow them to live peacefully in our midst—unless they agree to abandon their pagan ways.
Full text of this Mitzvah »• Treaties with the Seven Nations
Negative Commandment 48
Translated by Berel Bell
The 48th prohibition is that we are forbidden from making a covenant with the heretics, i.e. the seven nations,1 and to allow them to remain2 in their heresy.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a covenant with them."
We have already explained in Positive Commandment 187 that the war against the seven nations and everything connected with them can be counted [in the 613 commandments], and are not placed in the category of commandments which do not apply for all generations.4
FOOTNOTES
1.I.e. the seven Canaanite nations. The standard printed edition of Mishneh Torah (Hilchos Avodah Zarah 10:1) also brings this prohibition only in regard to the seven nations. In the final revised version, however (preserved in the hand-written Yemenite manuscripts and printed in Kapach's edition of Mishneh Torah), the Rambam rules that this prohibition applies to all idol worshippers, not only those from the seven nations. This is consistent with his ruling in Hilchos Melachim 6:3 (Kapach 5731, note 56). See Minchas Chinuch 93.
2.Or possibly, "to make peace with them" (Kapach 5731, note 55). In Hilchos Avodah Zarah 10:1, the Rambam mentions both: "to make peace with them and to allow them to serve [idols].
3.Deut. 7:2.
4.In the Third Introductory Principle, the Rambam explains that commandments which do not apply for all generations may not be counted among the total of 613. Although we are unable today to identify these seven nations, the commandment itself is still eternal, as explained in P187.
• Negative Commandment 50
Kindness towards Idol-Worshipers
"Do not show mercy towards them"—Deuteronomy 7:2.
We are not to show mercy to idol-worshippers, nor are we permitted to praise them. It is even forbidden to say about an idol-worshipper, "Look at how attractive this individual is!"
Full text of this Mitzvah »• Kindness towards Idol-Worshipers
Negative Commandment 50
Translated by Berel Bell
The 50th prohibition is that we are forbidden from having pity on idol worshippers or from being impressed1 with anything associated with them.
The source of this commandment is G‑d's statement (exalted be He),2 "Lo techanem." ["You shall not allow them to find grace in your eyes."]
The Oral Tradition explains that this means, "Do not ascribe grace to them." It is even prohibited to say about an idol worshipper who has a beautiful appearance, "This person is beautiful," or "This person has a beautiful face," as explained in our Talmud.3
The Jerusalem Talmud, tractate Avodah Zarah4 says, "The prohibition not to ascribe grace to them counts as a prohibition."
FOOTNOTES
1.Kapach translates the Arabic "as'tachsan" into the Hebrew, "l'shabe'ach," which is literally translated, "to praise" (as Chavel does). In note 62, however, Kapach writes that he uses this word only because there is no Hebrew word which expresses the Arabic, which connotates being emotionally affected by the beauty of something of theirs.
2.Deut. ibid.
3.Avodah Zarah 20a.
4.Chapter 1, Halachah 9.
• Negative Commandment 51
Allowing Idol-Worshipers to Reside in Israel
"They shall not dwell in your land lest they make you sin against Me"—Exodus 23:33.
We must not allow idol-worshippers to dwell in our midst in the Holy Land, lest we learn from their heretical ways. And it is certainly forbidden to sell or even rent real estate to an idol-worshipper in the land.
In fact, if an idol-worshipper wants to pass through our land while en route to his final destination, we do not allow passage unless he forswears idolatry.
Full text of this Mitzvah »• Allowing Idol-Worshipers to Reside in Israel
Negative Commandment 51
Translated by Berel Bell
The 51st prohibition is that we are forbidden from allowing idol worshippers to reside in our land, to prevent us from being influenced by their heresy.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not allow them to reside in your land, since they may then make you sin against Me."
Even if he just wants to pass through2 our land, we are not allowed to do so unless he accepts upon himself not to worship idols. Once he does so, he is allowed to reside [in eretz Yisrael], and is called a ger toshav,3 meaning that he is considered a convert only to the extent that he is allowed to reside in our land. Our Sages said,4 "Who is a ger toshav? One who accepts upon himself not to worship idols. This is the opinion of Rabbi Yehuda."5
An idol worshipper, however, is not allowed to reside [in our land], and we do not sell him land nor rent to him. The [Oral] Tradition states clearly,6 "You may not allow him any residence in the land."
The details of this mitzvah have been explained in Sanhedrin and in Avodah Zarah.
FOOTNOTES
1.Exodus 23:33.
2.Chavel mistakenly translates, "stay in our land."
3.Literally, a "resident convert," as opposed to a "ger tzedek," who converts completely and becomes a Jew.
4.Avodah Zarah 64b.
5.Our version of the Talmud quotes this in the name of Rabbi Meir. The majority of the Sages, however, rule that he is not considered a ger toshav until he accepts all of the Seven Noachide Commandments. The final ruling of the Rambam (Hilchot Avodah Zarah 10:6. Shabbat 2:14. Isurei Bi'ah 14:7. Ma'achalot Asurot 11:7. Melachim 8:10) and the Shulchan Aruch (Yoreh Deah 124:2) is in accordance with the Sages.
6.Avodah Zarah 20a.
• Negative Commandment 30
The Practices of the Heathens
"You shall not walk in the practices of the nation that I am sending away before you"—Leviticus 20:23.
We are forbidden from imitating the practices of the idolaters—even in those areas not associated with their pagan rites. Even something as simple as saying, "Since they dress in purple wool, I, too, will dress in purple wool..." is forbidden.
Full text of this Mitzvah »• The Practices of the Heathens
Negative Commandment 30
Translated by Berel Bell
The 30th prohibition is that we are forbidden from walking in the ways of the heretics and from acting as they do — even in their clothing and their gatherings in halls.
The source of this commandment is G‑d's statement,1 "Do not follow the customs of the nation that I am driving out before you." This prohibition is repeating in G‑d's statement,2 "Do not follow their customs," which is explained,3 " I [G‑d] have prohibited only customs which have been established by them and their ancestors.
In the words of the Sifra, "The verse,4 'Do not follow their customs,' teaches that you may not follow the social customs which they have established, such as [attending] theaters, circuses and arenas, which are places where they would gather for idol worship. Rabbi Meir says that these [customs] are the 'ways of the Amorites'5 which our Sages have listed. Rabbi Yehuda ben Beteira says that [this teaches that] one may not nocher,6 nor grow one's hair long, nor cut one's hair in "kumi"7 style."
One who does any of these is punished by lashes.
This same prohibition is repeated in a different way,8 "Be very careful lest you be entrapped after them." In the words of the Sifri, "'Be very careful' [hishomer], indicates a prohibition; 'lest' [pen], indicates a prohibition; 'you be entrapped after them,' that you might imitate them and act as they do, and it will be a stumbling block to you. One should not say, 'Since they go out wearing purple, so too I will go out wearing purple. Since they go out wearing telusin (which is a type of military ornamentation), so too I will go out wearing telusin.'"
You are certainly aware of the words of the prophet,9 "[I shall punish…] all who are wearing non-Jewish clothing." All this is to keep us far away from them, and to despise all their customs, even their dress.
The details of this mitzvah have been explained in the sixth chapter of Shabbos,10 and in Tosefta Shabbos.11
FOOTNOTES
1.Lev.20:23.
2.Lev.18:3.
3.Sifra
4.Lev.18:3.
5.These are types of superstition. See Shabbos 67a.
6.This word normally refers to slaughtering an animal in a non-kosher manner. This being the case, it is difficult to understand why the Sifri should prohibit it as a non-Jewish custom — it is already prohibited due to the laws of kosher slaughter! Others (see Bach, Yoreh Deah 178) learn that it refers to a distinctive non-Jewish hairstyle. Kapach 5731 (note 51) rejects this interpretation, and learns that it does refer to killing animals. He explains that the reason it is mentioned in this prohibition is because it refers to an idolatrous practice in which the animal (particularly a camel) is slaughtered in a way that causes it to make unusually load noises.
7.A non-Jewish hairstyle in which hair from the front half of the head is cut off from one ear to the other, leaving hair only on the rear half of the head.
8.Deut. 12:30.
9.Tzefaniah 1:8.
10.67a.
11.Ch. 7-8.
• Negative Commandment 33
Interpreting Omens
"There shall not be found among you... one who interprets omens"—Deuteronomy 18:10.
It is forbidden to base one's actions on supposed good or bad omens. The Midrash gives examples of "bad" omens: "My bread fell out of my mouth, my staff fell out of my hand, a snake passed me on my right, a fox on my left..."
Full text of this Mitzvah »• Interpreting Omens
Negative Commandment 33
Translated by Berel Bell
The 33rd prohibition is that we are forbidden from acting on the basis of omens [l'nachesh],1 for example when people say, "Since I just come back from a trip, my will won't be carried out"2; or, "The first thing I saw today was such-and-such — certainly I will earn something today." This kind of behavior is very widespread among the masses of the foolish nations.3
Anyone who acts based on an omen is punished by lashes, in accordance with G‑d's statement (exalted be He),4 "Among you there shall not be found anyone...who divines auspicious times, who divines by omens [menachesh]." This prohibition is repeated in G‑d's statement,5 "Do not act on the basis of omens."
In the words of the Sifri, "Examples of a menachesh are one who says, 'my bread fell from my mouth'6; 'my staff fell from my hand'; 'a snake passed on my right'; 'a fox passed on my left.7'" The Sifra says, "Examples of the prohibition, 'Do not act on the basis of omens,' are those who divine omens from a weasel, birds, stars, etc."
The details of this mitzvah have been explained in the seventh chapter of Shabbos,8 and in Tosefta Shabbos.9
FOOTNOTES
1.The Arabic term has a dual connotation: doing something if one thing happens, and refraining from something if another thing happens. (Kapach 5731, note 79)
2.Chavel, based on the earlier "Kapach" translation, writes, "I will not be favored with success."
3.Kapach 5731 (note 80) writes that the Arabic term for "foolish," denotes a foolish belief that an idol can do something supernatural.
4.Deut. 18:10.
5.Lev.19:26.
6.In Hilchos Avodah Zarah 11:4, the Rambam adds, "therefore I won't go to a certain place today, because if I go, my will won't be carried out."
7.In Hilchos Avodah Zarah ibid., "Since a fox passed on my right, I won't leave my house the entire day, because if I do, I will be harmed by a dishonest person."
8.67b. In our versions, chapter six.
9.Chapters 7-8.
• Negative Commandment 31
Soothsaying
"There shall not be found among you... a soothsayer"—Deuteronomy 18:10.
It is forbidden to use any of the methods employed by psychics to stimulate their supposed clairvoyant talents—and to then predict the future based on these actions.
Full text of this Mitzvah »• Soothsaying
Negative Commandment 31
Translated by Berel Bell
The 31st prohibition is that we are forbidden from practicing divination, i.e. to use any of the various ways of arousing one's faculty of making educated guesses1 [regarding the future]. All those who have the faculty of predicting the future before it occurs can do so only because they have a strong ability to make educated guesses that are accurate and come true in the majority of cases — they therefore estimate what will happen. Some people are superior to others in this, just as some are superior to others in other spiritual faculties.
Those who have this faculty of estimation must perform some action in order to arouse this faculty and strengthen its effect2. Some will continuously strike the ground with a stick, and cry out with strange shouts, and clear away their thoughts; after doing so for a long period of time, they go into a semi-conscious state and predict the future. I once witnessed this in the inner West.3
Some will throw small stones on a piece of leather, and then stare at them for a long period of time and then state their prediction. This is well known in every place I have passed through. Some throw a long leather belt onto the ground, and then stare at it and state their prediction.
The purpose of all these [actions] is to arouse the faculty within the person; not that the particular object affects anything or indicates anything. The common people are mistaken in this regard — when some of the predictions come true, they think that those actions showed the person what would be. This mistake reached the point4 where they thought that some of these actions actually caused what occurred. This is what those who study the paths of the stars5 believe, since this belongs to the same category, i.e., one of the ways of arousing this faculty. Therefore no two individuals will make the same prediction, even though they are equal in their knowledge of the rules [of astronomy].
One who performs any of these actions or any others similar to them is called a kosem [one who practices divination].
The source of this commandment is G‑d's statement (exalted be He),6 "Among you, there shall not be found anyone...who practices divination [kosem k'samim]."
In the words of the Sifri, "Who is considered a kosem? One who grasps a stick and says, 'Shall I go or not?'" It is regarding this method of divination which was popular at that time that the prophet said,7 "My people ask their stick, and their staff speaks to them."
One who transgresses this prohibition — i.e. who does the divination and makes his prediction through performing the particular action — is punished by lashes. One who asked the kosem the question, however, is [merely] very detestable.8
The details of this mitzvah have been explained in tractate Sanhedrin,9 and in Tosefta Shabbos,10 and in Sifri.
FOOTNOTES
1.Kapach 5731, note 59, explains that the Arabic word, chadas, indicates that the person bases himself on a swift general grasp of all factors — those present, those which will be in the future, and the past background. Chavel translates, "conjecture."
2.Kapach 5731, note 61. Chavel translates, « rouse them to activity. »
3.Chavel, following the Ibn Tibbon translation, writes "extreme West (i.e. Spain)."
4.Kapach 5731, note 64.
5.Chavel translates "astrologers," but they would seem to fit under N32.
6.Deut. 18:10.
7.Hoshea 4:12.
8.And receives lashes only by Rabbinic decree (Hilchos Avodah Zarah 11:7).
9.65a.
10.Chapters 7-8.
• Negative Commandment 32
Astrology and Divination
"There shall not be found among you... a diviner of times"—Deuteronomy 18:10.
It is forbidden to predict the auspiciousness of times or dates based on astrological formations: "This day is auspicious, and this day not so." It is also forbidden to act based on such predictions.
Also included in this prohibition is sleight of hand. It is forbidden to deceptively use sleight of hand to convince others that one has magical powers.
Full text of this Mitzvah »
• Astrology and Divination
Negative Commandment 32
Translated by Berel Bell
The 32nd prohibition is that we are forbidden from acting according to the guidelines of astrology, i.e. "this day is auspicious for doing this action, and we will therefore do it," or "this day is not auspicious for doing this action, and we will therefore not do it."
The source of this commandment is G‑d's statement (exalted be He),1 "Among you there shall not be found anyone...who divines auspicious times [m'onen]." This prohibition has been repeated in G‑d's statement,2 "Do not act on the basis of auspicious times [lo t'oneinu]."
In the words of the Sifra, "Lo t'oneinu means that you may not assign times." The root of the [Hebrew] word is onah [time], and the meaning is that a person should not establish times and say one time is good and another time is bad.
One who transgresses this prohibition is also3 punished by lashes. This refers to the one who advises4 regarding the times, not the one who asked. Asking [the astrologer], however, is also prohibited, in addition to [the entire practice] being false. One who thinks that a particular time is lucky, or that it will bring him success in a particular action, and acts based on that belief is punished by lashes, since he performed an action.
Included in this prohibition is making optical illusions. In the words of our Sages,5 "A m'onen refers to one who deceives through optical illusions.6 This covers a broad category of tricks and sleight of hand, causing people to believe things which are untrue. We frequently see people who perform in this way — he takes a rope, puts it in his pocket for everyone to see, and then pulls out a snake; or he throws a ring into the air and then removes it from the mouth of a person standing before him, and similar optical illusions well known to the masses. All these are forbidden, and one who performs any of them is called "ocheiz es ha'eina'im" [one who does optical illusions"], which is a type of witchcraft, and he is therefore punished by lashes.
He is also deceiving people,7 and causes tremendous damage by leading fools, women, and children to view things which are impossible as being possible. Their mind then becomes accustomed to accept the impossible, and to think that it is also possible.
This should be well understood.
FOOTNOTES
1.Deut. 18:10.
2.Lev.19:26.
3.As with the previous commandment, N31.
4.Kapach (note 76) asks why the astrologer himself should receive lashes; lashes are given only when the person performed an action, and here the astrologer only speaks. In Hilchos Avodah Zarah 11:9, he notes, the Rambam only says it is prohibited, and says that lashes are given only when an action is performed. He suggests that perhaps taking the astrological books and making the calculations could be considered in the realm of action.
5.Sanhedrin 65b.
6.The source of this interpretation is that the word m'onen can also be read as containing the word, "ayin," meaning, "eye."
7.See Hilchos De'ot 2:6. Hilchos Mechirah 18:1.
• Rambam - 1 Chapter a Day: Kelim - Chapter 8
• Kelim - Chapter 8
• Avodat Kochavim - Chapter Seven
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• "Today's Day"
• Wednesday, Cheshvan 5, 5704
Torah lessons: Chumash: Lech L'cha, Revi'i with Rashi.
Tehillim: 29-34.
Tanya: Now, at first (p. 551) ...cubits of Halacha. (p. 553).
The Jewish people are compared to the stars twinkling in the high heavens. By their light, even he who walks in the darkness of night shall not blunder.
Every Jew, man or woman, possesses enough moral and spiritual strength to influence friends and acquaintances, and bring them into the light.
• Daily Thought:
Realistic Optimism
“I lift my eyes to the mountains, from whence will come my help?”(Psalms 121:1)
People believe that only fools are optimists. But the opposite is true.
Precisely because we understand how desperate the situation really is, how helpless we are and how impossible the challenge, that itself tells us how great a G‑d we have—a G‑d who can lift us high beyond the natural order and transform the most ominous darkness to brilliant good.
The greater a realist you are, the greater your joy.[20 Cheshvan 5741.]
-------
Negative Commandment 32
Translated by Berel Bell
The 32nd prohibition is that we are forbidden from acting according to the guidelines of astrology, i.e. "this day is auspicious for doing this action, and we will therefore do it," or "this day is not auspicious for doing this action, and we will therefore not do it."
The source of this commandment is G‑d's statement (exalted be He),1 "Among you there shall not be found anyone...who divines auspicious times [m'onen]." This prohibition has been repeated in G‑d's statement,2 "Do not act on the basis of auspicious times [lo t'oneinu]."
In the words of the Sifra, "Lo t'oneinu means that you may not assign times." The root of the [Hebrew] word is onah [time], and the meaning is that a person should not establish times and say one time is good and another time is bad.
One who transgresses this prohibition is also3 punished by lashes. This refers to the one who advises4 regarding the times, not the one who asked. Asking [the astrologer], however, is also prohibited, in addition to [the entire practice] being false. One who thinks that a particular time is lucky, or that it will bring him success in a particular action, and acts based on that belief is punished by lashes, since he performed an action.
Included in this prohibition is making optical illusions. In the words of our Sages,5 "A m'onen refers to one who deceives through optical illusions.6 This covers a broad category of tricks and sleight of hand, causing people to believe things which are untrue. We frequently see people who perform in this way — he takes a rope, puts it in his pocket for everyone to see, and then pulls out a snake; or he throws a ring into the air and then removes it from the mouth of a person standing before him, and similar optical illusions well known to the masses. All these are forbidden, and one who performs any of them is called "ocheiz es ha'eina'im" [one who does optical illusions"], which is a type of witchcraft, and he is therefore punished by lashes.
He is also deceiving people,7 and causes tremendous damage by leading fools, women, and children to view things which are impossible as being possible. Their mind then becomes accustomed to accept the impossible, and to think that it is also possible.
This should be well understood.
FOOTNOTES
1.Deut. 18:10.
2.Lev.19:26.
3.As with the previous commandment, N31.
4.Kapach (note 76) asks why the astrologer himself should receive lashes; lashes are given only when the person performed an action, and here the astrologer only speaks. In Hilchos Avodah Zarah 11:9, he notes, the Rambam only says it is prohibited, and says that lashes are given only when an action is performed. He suggests that perhaps taking the astrological books and making the calculations could be considered in the realm of action.
5.Sanhedrin 65b.
6.The source of this interpretation is that the word m'onen can also be read as containing the word, "ayin," meaning, "eye."
7.See Hilchos De'ot 2:6. Hilchos Mechirah 18:1.
• Rambam - 1 Chapter a Day: Kelim - Chapter 8
• Kelim - Chapter 8
1
All metal keilim are not susceptible to ritual impurity until the tasks involved in fashioning them are totally completed and they are no further tasks to be performed with them at all. Unfinished metal keilim, by contrast, are not susceptible to impurity at all.
א
כל כלי מתכות אינן מקבלין טומאה עד שתגמר מלאכתן כולה ולא יהיה הכלי מחוסר מעשה כלל אבל גולמי כלי מתכות אינן מקבלין טומאה:
2
The following are unfinished metal utensils: anything that will be smoothed with a file, have its surfaced leveled, have its uneven points scraped away, be polished, be pounded with a hammer, or is lacking a handle or a rim. Such a utensil is not susceptible to impurity until it was finished and beautified to the extent that no work is required for it at all.
What is implied? A sword does not contract impurity until it has been smoothed, nor a knife until it has been sharpened. Similar concepts apply with regard to other comparable acts. Accordingly, when one makes utensils from a block of iron ore, a bar of metal, or the iron surface of a wheel, from plates, from the coverings of utensils, from the base of utensils, from the rims of utensils, from the handles of utensils, from metal scrap removed from utensils or pieces cut away from utensils, they are pure. For all of these are considered as unfinished metal utensils.
If, however, one fashions a utensil from broken metal utensils or from utensils that have worn out over the course of time, or from nails that were made from utensils, these are susceptible to impurity, because they are not in an unfinished state. If, however, it is not known whether nails were made from utensils or from blocks of iron ore, they are pure. Even if they were formed into a k'li, they are not susceptible to impurity.
ב
ואלו הן גולמי כלי מתכות כל שעתיד לשוף אותו או לשבץ או לגרר או לכרכב או להקיש בקורנס או שהיה מחוסר אוזן או אוגן ה"ז אינו מקבל טומאה עד שיתקננו וייפהו ולא תשאר בו מלאכה כלל כיצד הסייף אינו מקבל טומאה עד שישופנו והסכין עד שישחיזנה וכן כל כיוצא במעשים אלו לפיכך העושה כלים מן העשת של ברזל או מן החררה של מתכת ומן הסובב של גלגל ומן הטסין ומן הצפויין ומכני הכלים ומאוגני הכלים ומאזני הכלים ומן השחולה ומן הנדודת הרי אלו טהורים מפני שכל אלו שנעשו גולמי כלי מתכות הן אבל העושה כלי משברי כלי מתכות ומן הכלים שנשחקו מרוב הזמן ומן המסמרות שידוע שנעשו מן הכלים הרי אלו מקבלין טומאה לפי שאינם גולמים אבל מסמרות שאין ידוע אם נעשו מן הכלים או מן העשת הרי הן טהורין אפילו התקין אותם לכלי אינם מקבלין טומאה:
3
When a metal k'li is only lacking a cover, it is susceptible to ritual impurity. For the cover is not considered as part of the k'liitself.
ג
כלי מתכות שאינו מחוסר אלא כיסוי מקבל טומאה שאין הכיסוי חשוב מגוף הכלי:
4
When a needle was made without a hole, but instead was smoothed and prepared for use in such a state at the outset, it is susceptible to impurity, because it can be used to remove a splinter. If, ultimately, however, one intends to make a hole in it, it is like other unfinished metal utensils and is not susceptible to impurity.
ד
מחט שלא ניקבה אלא שפה ותקנה לכך מתחלתה מקבלת טומאה מפני שמוציאין בה את הקוץ אבל אם עתיד לנקבה הרי היא כשאר גולמי כלי מתכות ואינה מקבלת טומאה:
5
We have explained that, according to Scriptural Law, unfinished metal keilim are pure and unfinished wooden keilimare impure and conversely, flat metal keilim are impure and flat wooden keilim are pure. Thus keilim that are impure when made from wood are pure when made from metal. And keilim that are impure when made from metal are pure when made from wood.
ה
מאחר שביארנו שגולמי כלי מתכות טהורים וגולמי כלי עץ טמאים ופשוטי כלי מתכות טמאים ופשוטי כלי עץ טהורים דין תורה נמצא הטמא בכלי עץ טהור בכלי מתכות טמא בכלי מתכות טהור בכלי עץ:
6
All articles of war, e.g., a sword, a spear, a helmet, armor, soldiers' boots, and the like are susceptible to ritual impurity. All ornaments for humans, e.g., a necklace, earrings, rings - whether with a seal or without a seal - or the like, are susceptible to ritual impurity. Even if a dinar was disqualified for use and it was adapted to be hung from the neck of a girl, it is susceptible to impurity. Similarly, a metal amulet is susceptible to impurity like other jewelry for humans.
ו
כל כלי המלחמה כגון הסייף והרומח והכובע והשריון והמגפיים וכיוצא בהן מקבלין טומאה וכל תכשיטי האדם כגון הקטלה והנזמים והטבעות בין שיש עליהן חותם בין שאין עליהם חותם וכיוצא בהן מקבלין טומאה אפילו דינר שנפסל והתקינו לתלותו בצואר קטנה מקבל טומאה וכן קמיע של מתכת מתטמא בכל תכשיט אדם:
7
All ornaments used for animals and keilim, by contrast - e.g., the rings made for the neck of an animal and for the handles of keilim are pure and are not susceptible to impurity independently with the exception of the bell of an animal or a k'li that creates a sound desired by humans.
What is implied? When one makes bells for a spice mill, a cradle, book-covers, and children's diapers, they are pure. If one made clappers for them, they are susceptible to impurity. Since they were made to create a sound for a person, they are considered as ornaments for humans. Even if the clapper was removed afterwards, they are still susceptible to impurity, because it is still fit to generate a sound by banging it on a shard.
ז
כל תכשיטי הבהמה והכלים כגון הטבעות שעושין לצואר הבהמה ולאזני הכלים טהורין ואינן מקבלין טומאה בפני עצמן חוץ מזוג של בהמה וכלים המשמיע קול לאדם כיצד העושה זוגין למכתשת ולעריסה למטפחות ספרים ותינוקות טהורים עשה להן ענבולין מקבלים טומאה הואיל ונעשו להשמיע קול לאדם הרי הן כתכשיטי אדם ואפילו נטלו ענבוליהן מקבלין טומאה שהרי הוא ראוי להקישו על החרס:
8
The following rules apply when a bell was made for a person. If it was made for a minor, it is not susceptible to impurity unless it has its clapper, because it was meant to produce a sound. If it was made for an adult, it is considered as an ornament and is susceptible to impurity even though it does not have a clapper.
ח
זוג העשוי לאדם אם נעשה לקטן אינו מקבל טומאה אלא בענבול שלו שהרי לקול נעשה נעשה לגדול ה"ז תכשיט ומקבל טומאה אף על פי שאין לו ענבול:
9
All masks are susceptible to impurity. All seals are pure with the exception of a metal seal that is used to imprint a seal. All rings are pure except the rings worn on a finger. In contrast, the ring used to gird one's loins or one that is tied between one's shoulders is pure. A ring used as an animal collar is susceptible to impurity, because a person uses it to pull the animal. Similarly, a staff made of metal used to control an animal is susceptible to impurity.
ט
כל הפרצופות מקבלות טומאה וכל החותמות טהורין חוץ מחותם של מתכת שבו חותמין בלבד וכל הטבעות טהורות חוץ מטבעת אצבע אבל טבעת שחוגר בו את מתניו שקושרה בין כתפיו טהורה טבעת השיר של בהמה הואיל והאדם מושך בה את הבהמה מקבלת טומאה וכן מקל של בהמה של מתכת הואיל ואדם רודה אותה בו מקבלת טומאה:
10
All keilim can become susceptible to impurity through thought, but do not lose that susceptibility unless a deed is performed to change their function. A deed negates the influence of a previous deed or thought, but thought does not negate the influence of a previous thought or deed.
What is implied? A ring used for an animal or a k'li that one thought to use as a ring for a person. That thought itself causes a change in the ring's status and makes it subject to ritual impurity, as if originally it was made with the intent of being used for a human. If, afterwards, one reconsidered and thought to leave it as a ring for an animal as it was, it remains susceptible to impurity, even though a person never used it as an ornament. For one thought does not negate the effect of another thought unless one performs a deed in the actual physical substance of the entity, for example, to polish it or to adjust it as is done for an animal.
If there was a ring used for humans and one thought to use it for an animal, it is still susceptible to impurity as it was originally, for a k'li's susceptibility to impurity cannot be nullified by thought. If one performed a deed, changing it into an animal's ring, it is not susceptible to impurity, for deed can negate the influence of a previous deed.
י
כל הכלים יורדים לטומאה במחשבה ואין עולין מידי טומאה אלא בשינוי מעשה והמעשה מבטל מיד המעשה ומיד המחשבה והמחשבה אינה מבטלת לא מיד המעשה ולא מיד המחשבה כיצד טבעת בהמה או כלים שחשב עליה להחזירה טבעת אדם הרי זו מקבלת טומאה במחשבה זו וכאילו נעשית לאדם מתחלת עשייתה חזר וחישב עליה להניחה טבעת בהמה כשהיה אע"פ שלא נתקשט בה האדם הרי זו מקבלת טומאה שאין המחשבה מבטלת מיד המחשבה עד שיעשה מעשה בגוף כגון שישוף אותה או יתקעה במעשה של בהמה היתה הטבעת לאדם וחישב עליה לבהמה עדיין היא מקבלת טומאה כשהיתה שאין הכלים עולין מידי טומאתן במחשבה עשה בה מעשה ושינה לבהמה אינה מקבלת טומאה שהמעשה מבטל מיד המעשה:
11
The deeds of a deafmute, a mentally or emotionally compromised individual, or a minor are significant. Their thoughts are not significant, as explained above with regard to making foods susceptible to impurity.
יא
חרש שוטה וקטן יש להן מעשה ואין להן מחשבה כמו שביארנו למעלה בעניין הכשר אוכלין:
12
When one thought of using a bell used for a door for an animal, it is susceptible to impurity. When one made the bell of an animal suitable for a door, even if he attached it to the ground and even when he attached it with a nail, it remains susceptible to impurity until one performs a deed affecting the substance of the bell itself.
יב
זוג של דלת שחישב עליה לבהמה מקבל טומאה ושל בהמה שעשאוהו לדלת אפילו חיברו בקרקע ואפילו קבעו במסמר מקבל טומאה כשהיה עד שישנה בו מעשה בגופו:
13
The following laws apply when a craftsman makes - and carries a stock - of bells for both animals and doors. If the majority of his stock is made for entities that cause them to be susceptible to impurity, the entire stock is considered as susceptible to ritual impurity unless he sets aside a portion specifically for entities that do not cause them to be susceptible to impurity. If the majority is made for entities that do not cause them to be susceptible to impurity, the entire stock is not considered as susceptible to ritual impurity unless he sets aside a portion of the stock specifically for entities that cause them to be susceptible to impurity.
יג
אומן שעושה ומניח זוגין לבהמה ולדלתות אם רוב העשוי לדבר שמקבל טומאה הרי הכל מקבל טומאה עד שיפריש מקצתן לדבר שאינו מקבל טומאה ואם רוב העשוי לדבר שאין מקבל טומאה הרי הכל טהור עד שיפריש מקצתן לדבר המקבל טומאה:
14
Wherever bells are found, they are susceptible to impurity, except in large cities, for there the majority are made for doors.
יד
זוגין הנמצאין בכ"מ מקבלין טומאה חוץ מהנמצאים בכרכים מפני שרובן לדלתות:
15
If a person tells a craftsman: "Make me two bells, one for a door and one for an animal," "...two mats, one to lie on and one to use in constructing a tent," "...two sheets, one for designs and one for a curtain for a tent," they both are susceptible to impurity unless he explicitly states: "This is for this purpose and this is for the other.
"
טו
אמר לאומן עשה לי שני זוגים אחד לדלת ואחד לבהמה עשה לי שתי מחצלאות אחת לשכיבה ואחת לאוהלים עשה לי שני סדינים אחד לצורות ואחד לאהלים שניהן מקבלין טומאה עד שיפרש ויאמר זה לכך וזה לכך:
• Avodat Kochavim - Chapter Seven
1
It is a positive commandment to destroy false deities, all their accessories, and everything that is made for their purposes, as [Deuteronomy 12:2] states: "You shall surely destroy all the places [where the gentiles... served their gods]" and, as [implied by Deuteronomy 7:5]: "Rather, what you should do to them is tear down their altars."
In Eretz Yisrael, the mitzvah requires us to hunt after idol worship until it is eradicated from our entire land. In the diaspora, however, we are not required to hunt after it. Rather, whenever we conquer a place, we must destroy all the false deities contained within.
[The source for this distinction is Deuteronomy 12:3, which] states: "And you shall destroy their name from this place," [implying that] you are obligated to hunt false deities in Eretz Yisrael, but you are not obligated to do so in the diaspora.
א
מצות עשה היא לאבד עבודת כוכבים ומשמשיה וכל הנעשה בשבילה שנאמר אבד תאבדון את כל המקומות ונאמר כי אם כה תעשו להם וגו' ובארץ ישראל מצוה לרדוף אחריה עד שנאבד אותה מכל ארצנו אבל בחוץ לארץ אין אנו מצווין לרדוף אחריה אלא כל מקום שנכבוש אותו נאבד כל עבודת כוכבים שבו שנאמר ואבדתם את שמם מן המקום ההוא בארץ ישראל אתה מצווה לרדוף אחריהן ואי אתה מצווה לרדוף אחריהן בחוץ לארץ:
2
It is forbidden to benefit from false deities, their accessories, offerings for them, and anything made for them, as [implied by Deuteronomy 7:26]: "Do not bring an abomination to your home."
Anyone who derives benefit from any of the above receives two measures of lashes: one because of the prohibition, "Do not bring an abomination...," and one because of the prohibition, "Let nothing which is condemned cling to your hand."
ב
עבודת כוכבים ומשמשיה ותקרובת שלה וכל הנעשה בשבילה אסור בהנאה שנאמר ולא תביא תועבה אל ביתך וכל הנהנה באחד מכל אלו לוקה שתים אחת משום ולא תביא ואחת משום ולא ידבק בידך מאומה מן החרם:
3
It is forbidden to benefit from an animal which was sacrificed to false deities in its entirety - even its excrement, its bones, its horns, its hooves, and its hide. It is forbidden to benefit from it at all.
To cite an example, the hide of an animal which is marked by a sign that indicates that it was offered as a sacrifice to false deities - e.g., it has a round hole in the place of the heart through which the heart is extracted, which was a common practice [of idolaters] - It is forbidden to benefit from all of these hides and others of the like.
ג
בהמה שהקריבוה כולה לעבודת כוכבים אסורה בהנאה אפילו פרשה ועצמותיה וקרניה וטלפיה ועורה הכל אסור בהנאה לפיכך אם היה בעור סימן שיודע בו שזה העור תקרובת עבודת כוכבים הוא כגון שהיו עושים שקורעים קרע עגול כנגד הלב ומוציאין הלב הרי כל אותן העורות שהן כך אסורין בהנאה וכן כל כיוצא בזה:
4
What is the difference between an idol belonging to a gentile and one belonging to a Jew? It is forbidden to benefit from an idol belonging to a gentile immediately [after it is fashioned], as [implied by Deuteronomy 7:25]: "You shall burn the sculptures of their gods with fire" - i.e., they are considered gods as soon as they have been sculpted.
[In contrast,] it is not forbidden to benefit from a Jew's [idol] until he worships it, as [implied by Deuteronomy 27:15]: "[Cursed is the person who makes an idol...] and places it in a hidden place" - i.e., it is not forbidden until he does private acts - i.e., worship - on its behalf.
The accessories of idol worship, whether belonging to a Jew or to a gentile, are not forbidden until they were actually used for the purpose of idol worship.
ד
מה בין עבודת כוכבים של עובד כוכבים לעבודת כוכבים של ישראל עבודת כוכבים של עובד כוכבים אסורה בהנאה מיד שנאמר פסילי אלהיהם תשרפון באש משפסלו נעשה לו אלוה ושל ישראל אינה אסורה בהנאה עד שתעבד שנאמר ושם בסתר עד שיעשה לה דברים שבסתר שהן עבודתה ומשמשי עבודת כוכבים בין של עובד כוכבים בין של ישראל אינן אסורין עד שישתמשו בהן לעבודת כוכבים:
5
[When] a person makes an idol for another person - although he receives lashes - his wage is permitted. [This applies] even when he made [the idol] for a gentile, and it is therefore forbidden immediately.
[What is the rationale for the latter decision? The idol] is not forbidden until it is completed and the hammer-stroke which completes it is not worth a penny.
[The following rules apply when] a person buys scrap metal from a gentile and finds idols within it: If he has already paid the money, but has not taken possession of it, he should return it to the gentile. The same [rules] apply if he took possession of it, but did not pay the money. Though taking possession represents a formal transfer of ownership in dealings with a gentile, the transaction was made in error. If he paid the money and took possession [of the scrap], he must take [the idols] to the Dead Sea.
Similarly, when a gentile and a convert [divide] the estate of their father - a gentile - the convert may tell the gentile, "Take the idols and I will take the money," "Take the forbidden wine and I will take the produce." Once [idols] come into the possession of the convert, however, they are forbidden.
ה
העושה עבודת כוכבים לאחרים אע"פ שהוא לוקה שכרו מותר ואפילו עשאה לעובד כוכבים שהיא אסורה מיד מפני שאינה נאסרת עד שתגמר ומכוש אחרון שגומרה אין בו שוה פרוטה הלוקח גרוטאות מן העובד כוכבים ומצא בהן עבודת כוכבים אם נתן מעות ולא משך יחזירם לעובד כוכבים וכן אם משך ולא נתן מעות אף על פי שמשיכה בעובד כוכבים קונה כמקח טעות הוא נתן מעות ומשך יוליכם לים המלח וכן עובד כוכבים וגר שירשו את אביהן עובד כוכבים יכול הגר לומר לעובד כוכבים טול אתה עבודת כוכבים ואני מעות טול אתה יין נסך ואני פירות ואם משבאו לרשות הגר אסור:
6
We are allowed to benefit from images which gentiles made for aesthetic purposes. It is forbidden, however, to benefit from images that are made for the purpose of idol worship.
What is implied? It is forbidden to benefit from any images found in villages, for one may assume that they were made for the sake of idol worship. When images are found in a city, they are forbidden only when they are found at the entrance to the city and hold a staff, bird, globe, sword, crown, or ring in their hands. Otherwise, we may assume that they were made for aesthetic purposes, and benefit from them is permitted.
ו
צורות שעשאום עובדי כוכבים לנוי מותרין בהנאה וצורות שעשאום לעבודת כוכבים אסורין כיצד כל הצורות הנמצאים בכפרים אסורים בהנאה מפני שחזקתן שלעבודת כוכבים הן עשויין והנמצאות במדינה אם היו עומדין על פתח המדינה והיה ביד הצורה צורת מקל או צפור או כדור או סייף או עטרה וטבעת חזקתו שהוא לעבודת כוכבים ואסור בהנאה ואם לאו הרי הוא בחזקת לנוי ומותר:
7
Statues of false deities which are found discarded in the marketplace or in a scrap metal heap are permitted. Needless to say, this applies to pieces of statues.
In contrast, should one find a hand, a foot, or another limb from the form of one of the constellations or celestial signs, it is forbidden to benefit from it. Since one knows that this limb is one of the images that is worshiped, the prohibition against [benefiting from it] remains until one knows that the gentiles who worshiped it, nullified it.
ז
צלמי עבודת כוכבים הנמצאים מושלכים בשוקים או בתוך הגרוטאות הרי אלו מותרין ואין צריך לומר שברי צלמיהן אבל המוצא יד מצורת כוכב או מזל או רגלה או אבר מאיבריה מושלך הרי זה אסור בהנאה הואיל וידע בודאי שזה האבר מן צורת עבודת כוכבים הנכבדת הרי היא באיסורה עד שיודע לו שהעובדי כוכבים עובדיה בטלוה:
8
[The following laws apply when] a person finds articles which have the form of the sun, the moon, or a d'rakon upon them: If they are golden or silver objects, or silk garments, or if these forms were engraved on a nose-ring or finger-ring, they are forbidden. If these forms are found on other articles, they are permitted, since we may assume that they were made for aesthetic purposes. Similarly, we may assume that any other form which is found on an article was intended for aesthetic purposes. Therefore, [the articles] are permitted.
ח
המוצא כלים ועליהן צורת חמה ולבנה ודרקון אם היו כלי כסף וזהב או בגדי שני או שהיו חקוקים על הנזמים ועל הטבעות הרי אלו אסורין ועל שאר הכלים מותרין מפני שחזקתן לנוי וכן שאר הצורות הנמצאות על כל הכלים חזקתן לנוי ומותרין:
9
A false deity, its accessories, and the objects offered to it are always forbidden, regardless of the proportion [of a mixture they make up].
What is implied? If an idol becomes mixed together with statues made for aesthetic purposes - even if the proportion is merely one in several thousand - the entire group must be taken to the Dead Sea. Similarly, if a goblet [used for] idol worship becomes mixed together with many other goblets, or a piece of meat [coming from a sacrifice to a false deity] becomes mixed with other meat, the entire group must be taken to the Dead Sea. Similarly, if a hide with a hole through which the heart was removed becomes mixed with other hides, it is forbidden to benefit from the entire mixture.
[When] a person transgresses and sells a false deity, one of its accessories, or an object that was offered to it, it is forbidden to benefit from the money received, and that prohibition [remains if these funds become mixed with others], regardless of the proportion [of the mixture] they make up. [Deuteronomy 7:26] states: "Lest you become condemned like it." [From this we infer,] that anything that comes from a false deity, from any of its accessories, or from [anything] offered to it is [governed by the same prohibitions] as it is.
ט
עבודת כוכבים ומשמשיה וכל התקרובת שלה אוסרים בכל שהן כיצד עבודת כוכבים שנתערבה בצורות של נוי אפילו אחת בכמה אלפים יוליך הכל לים המלח וכן אם נתערב כוס של עבודת כוכבים בכמה כוסות או חתיכה מן הבשר (שנתערבה) בכמה חתיכות יוליך הכל לים המלח וכן עור לבוב שנתערב בכמה עורות הכל אסור בהנאה עבר ומכר עבודת כוכבים או אחד ממשמשיה או תקרובת שלה הרי הדמים אסורין בהנאה ואוסרין בכל שהן כעבודת כוכבים שנאמר והיית חרם כמוהו כל מה שאתה מביא מעבודת כוכבים ומכל משמשיה ותקרובתה הרי היא כמוה:
10
When a false deity or an asherah is burned, it is forbidden to benefit from its ashes. A coal taken from an idol is forbidden; a flame [from an idol] is permitted, for it is not an entity with substance.
When there is a doubt whether an object is connected to idol worship or not, it is forbidden. If, however, that doubt is questionable, it is permitted.
What is implied? Should a goblet used for idol worship fall into a storage room of goblets, they are all forbidden, because a false deity and all its accessories are always forbidden, regardless of the proportion [of a mixture they make up]. If one of the cups from this mixture falls together with two other cups, the the [entire second mixture] is permitted.
Should a ring [used to adorn] an idol become mixed together with one hundred other rings, and then two of them fall into the Mediterranean Sea, it is permissible to use all of them. We presume that the [forbidden] ring was among the two [which fell].
Should [a forbidden ring] become mixed together with a hundred others and then [the group] becomes divided, forty being separated in one group and sixty in another, and then the entire [group of] forty fall into another group of rings, it is permissible to use all of them. We presume that the forbidden ring remained among the majority. If the [group of] sixty fall into another group of rings, they are all forbidden.
י
עבודת כוכבים או אשרה שנשרפה אפרה אסור בהנאה וגחלת של עבודת כוכבים אסורה והשלהבת מותרת מפני שאין בה ממש ספק עבודת כוכבים אסור ספק ספיקה מותר כיצד כוס של עבודת כוכבים שנפל באוצר מלא כוסות כולן אסורים מפני שעבודת כוכבים וכל משמשיה אוסרין בכל שהן פירש כוס אחד מן התערובת ונפל לכוסות שנים הרי אלו מותרין טבעת של עבודת כוכבים שנתערבה בכמה טבעות ונפלו שתים מהן לים הגדול הותרו כולן שאני אומר אותה הטבעת היתה בכלל השתים נתערבה במאה ונתחלקו ארבעים למקום אחד וששים למקום אחר ונפלו הארבעים כולן לטבעות אחרות כלן מותרות שאני אומר אותה הטבעת האסורה ברוב היא נפלו הששים לטבעות אחרות כולן אסורות:
11
Sitting under the shade of the trunk of an asherah - whether it is worshiped itself or whether an idol was placed under it - is forbidden. It is, however, permissible to sit under the shade of its branches and its leaves.
If a person has another route, it is forbidden for him to pass under it. If he has no other route, he may pass under it, provided he runs.
יא
האשרה בין שהיתה נעבדת בין שהיתה עבודת כוכבים ומונחת תחתיה אסור לישב בצל קומתה ומותר לישב בצל השריגים והעלים שלה ואם יש לו דרך אחרת אסור לו לעבור תחתיה ואם אין שם דרך אחרת עובר תחתיה כשהוא רץ:
12
Chicks which do not need their mother and nest in [an asherah] are permitted. In contrast, the chicks and eggs which need their mother are forbidden for the asherah is considered as if it is a base for them. The nest itself - [even though it is] in the top of the tree - is permitted, for the birds bring the wood for it from other places.
יב
אפרוחים שקננו בה ואין צריכין לאמן מותרין והאפרוחים והביצים שצריכין לאמן אסורין שהרי האשרה כמו בסיס להן והקן עצמה שבראשה מותר מפני שהעוף מביא עציו ממקום אחר:
13
It is forbidden to benefit from wood which one takes from it. Should a person have heated the oven with such wood, he must cool it off. Afterwards, he should kindle it with other, permitted, wood and then bake within.
Should he bake bread in [an oven heated in this manner] without cooling it, he is forbidden to benefit from the bread. If [such a loaf] became mixed together with others, he must bring the value of that loaf to the Dead Sea so that he will never benefit from it. The other loaves, however, are permitted.
יג
נטל ממנה עצים אסורים בהנאה הסיק בהן את התנור יוצן ואחר כך יסיק בעצים אחרים של היתר ויאפה בו אפה בו את הפת ולא צננו הפת אסורה בהנאה נתערבה באחרות יוליך דמי אותה הפת לים המלח כדי שלא יהנה בה ושאר הככרות מותרין:
14
If one took [a piece of wood from an asherah to use as] a shuttle, and wove a garment with it, it is forbidden to benefit from [the garment]. Should the garment become mixed together with other garments, he must bring the value of that garment to the Dead Sea. All the other garments, however, are permitted.
It is permissible to plant vegetables under [an asherah] - whether in the summer - when they need the shade - or in the winter. [This leniency is granted] because the vegetables' growth is produced by two factors: the shade of the asherah, which is forbidden, and the earth, which is permitted. Whenever an effect is produced by the combination of a forbidden factor and a permitted factor, it is permitted. Therefore, if a field was fertilized with fertilizer [that was forbidden because of a connection with] idol worship, one may sow it. Similarly, [the meat of] a cow that was fed with beans [that were forbidden because of a connection with] idol worship, may be eaten. The same principle applies in other similar situations.
יד
נטל ממנה כרכר וארג בו את הבגד אסור בהנאה נתערב בבגדים אחרים יוליך דמי אותו הבגד לים המלח ושאר כל הבגדים מותרין ומותר ליטע תחתיה ירקות בין בימות החמה שהן צריכין לצל בין בימות הגשמים מפני שצל האשרה שהוא אסור עם הקרקע שאינה נאסרת גורמין לירקות אלו לצמוח וכל שדבר אסור ודבר מותר גורמין לו הרי זה מותר בכל מקום לפיכך שדה שזבלה בזבל עבודת כוכבים מותר לזרוע אותה ופרה שפטמה בכרשיני עבודת כוכבים תיאכל וכן כל כיוצא בזה:
15
It is not forbidden to benefit from meat, wine, and fruits that were prepared as offerings for idols. Although they were brought into the temple of a false deity, [they are not prohibited] until they are actually brought as offerings.
Once they are brought as offerings, [their status changes] and they remain forbidden forever, even if they were later removed [from the temple].
Torah law forbids benefiting from anything that is found in a temple of a false deity, even water or salt. If a person eats even the slightest amount from such substances, he is [punished by] lashing.
טו
בשר או יין או פירות שהכינום להקריבם לעבודת כוכבים לא נאסרו בהנאה אף על פי שהכניסום לבית עבודת כוכבים עד שיקריבום לפניה הקריבום לפניה נעשו תקרובת ואע"פ שחזרו והוציאום הרי אלו אסורין לעולם וכל הנמצא בבית עבודת כוכבים אפילו מים ומלח אסור בהנאה מן התורה והאוכל ממנו כל שהוא לוקה:
16
[The following laws apply when] a person finds garments, utensils, or money [placed] on the head of an idol. If he finds them [placed] in a derisive manner, they are permitted. If he finds them [placed] in a deferential manner, they are forbidden.
What is implied? If one finds a purse hanging around its neck, folded garments placed on its head, or a utensil overturned on its head, they are permitted, because [they were placed] in a derisive manner. The same applies to other similar situations. [In contrast,] if one finds an object of a type which is used as an offering for the [Temple] altar on the head [of an idol], it is forbidden.
When does the above apply? When one finds such articles outside its [usual] place of worship. When, however, one finds such articles within the [idol's place of worship], regardless of whether it was placed in a derisive manner or in a deferential manner, or whether it is of the type of objects used as sacrifices for the [Temple] altar, any article found within [such a structure] - even water or salt - becomes forbidden.
[Different laws apply regarding] Pe'or and Marculis. It is forbidden to benefit from anything that is found together with them, whether [it is found] in their [temple] or outside of it. Similarly, with regard to the stones [found near a symbol of] Marculis: If a stone appears to be together with it, it is forbidden to benefit from it.
טז
המוצא כסות וכלים ומעות בראש עבודת כוכבים אם מצאן דרך בזיון הרי אלו מותרין ואם מצאן דרך כבוד הרי אלו אסורין כיצד מצא כיס תלוי בצוארו כסות מקופלת ומונחת על ראשו כלי כפוי על ראשו הרי זה מותר מפני שהוא דרך בזיון וכן כל כיוצא בזה מצא בראשו דבר שכיוצא בו קרב לגבי המזבח הרי זה אסור בד"א בזמן שמצאן חוץ למקום עבודתו אבל אם מצאו בפנים בין דרך כבוד בין דרך בזיון בין דבר הראוי למזבח בין דבר שאינו ראוי כל הנמצא בפנים אסור אפילו מים ומלח ופעור ומרקוליס כל הנמצא עמהן בין בפנים בין בחוץ אסור בהנאה וכן אבני מרקוליס אבן הנראית שהיא עמו אסור בהנאה:
17
When [the shrine of] a false deity possesses a bathhouse or a garden, benefit may be derived from it, provided one does not offer appreciation [in return]. [If] one must offer appreciation, it is forbidden.
[If the garden or bathhouse] is mutually owned by [the shrine] and another entity, one may derive benefit from it even if one provides its priests with appreciation. One may not, however, pay a fee.
יז
עבודת כוכבים שהיה לה מרחץ או גינה נהנים בהם שלא בטובה ואין נהנים בהם בטובה היה לה ולאחרים נהנין בהן אפי' בטובת כהניה ובלבד שלא יתן שכר:
18
It is permitted to bathe in a bathhouse even though an idol is located within, because it is placed there for aesthetic purposes and not to be served. [This leniency can be inferred from the use by Deuteronomy 12:2 of the term:] "their gods" - i.e., the prohibition applies when they treat them as gods, and not when they humiliate them, such as in an instance where [the idol] stands over the sewage pipe and they urinate before it.
Should [the idol's] worship involve such activities, it is forbidden to enter [the bathhouse].
יח
מרחץ שיש בה עבודת כוכבים מותר לרחוץ בה מפני שהיא נעשית שם לנוי ולא לעבדה שנאמר אלהיהם בזמן שנוהגים בה מנהג אלהות ולא בזמן שמבזין אותן כגון זו שהיא עומדת על הביב והכל משתינין בפניה ואם היתה דרך עבודתה בכך אסור ליכנס בו:
19
It is permitted to benefit from [an animal] slaughtered using a knife [forbidden because of its connection to] idol worship, because one is detracting from [the animal's] value. If the animal is in danger [of dying], it is forbidden, because one is enhancing its value, and this improvement involves benefit from an accessory of idol worship.
Similarly, it is forbidden to cut meat with [such a knife], because one is enhancing its value. Should one cut with a destructive intent, causing a loss, the meat is permitted.
יט
סכין של עבודת כוכבים ששחט בה הרי זה מותר מפני שהוא מקלקל ואם היתה בהמה מסוכנת הרי זו אסורה מפני שהוא מתקן והרי זה התיקון מהנאת משמשי עבודת כוכבים וכן אסור לחתוך בה בשר מפני שהוא מתקן ואם חתך דרך הפסד והשחתה מותר:
Avodat Kochavim - Chapter Eight
1
It is permitted to derive benefit from anything that has not been manipulated by man or that was not made by man, even though it was worshiped [as a deity]. Therefore, it is permitted to benefit from mountains, hills, trees - provided they were planted originally with the intent of harvesting their fruit - springs which provide water for many people, and animals, despite their having been worshiped by pagans. It is permitted to partake of fruits that were worshiped in the place where they grow and to partake of such an animal.
Needless to say, it is permitted to partake of an animal that was set aside for the purpose of idol worship. It is permitted regardless of whether it was set aside to be worshiped or to be sacrificed [to another deity].
When do the above statements permitting the use of an animal apply? When a deed involving it was not committed for the sake of idol worship. If, however, any deed whatsoever was committed involving it, it is forbidden; for example, one cut one of its signs for the sake of an idol. Should one exchange it for an idol, it is forbidden. Similarly, it is forbidden if it was exchanged for an article that was itself exchanged for an idol, since the latter article is considered to be "payment for an idol."
When does the above apply? Regarding one's own animal. If, however, one slaughtered a colleague's animal for the sake of a false deity, or exchanged it for an idol, it does not become forbidden, because a person cannot cause an article that does not belong to him to become forbidden.
When a person bows down to virgin earth, he does not cause it to become forbidden. If he digs pits, channels, and caverns in it for the sake of a false deity, it becomes forbidden.
א
כל שאין בו תפיסת יד אדם ולא עשהו אדם אף על פי שנעבד הרי זה מותר בהנאה לפיכך עובדי כוכבים העובדים את ההרים ואת הגבעות ואת האילנות הנטועין מתחלתן לפירות ואת המעיינות הנובעין לרבים ואת הבהמה הרי אלו מותרין בהנאה ומותר לאכול אותן הפירות שנעבדו במקום גדילתן ואותה הבהמה ואין צריך לומר הבהמה שהוקצת לעבודת כוכבים שהיא מותרת באכילה בין שהקצוה לעובדה בין שהקצוה להקריבה הרי זו מותרת במה דברים אמורים שאין הבהמה נאסרת בשלא עשה בה מעשה לשם עבודת כוכבים אבל עשה בה מעשה כל שהוא אסרה כיצד כגון ששחט בה סימן לעבודת כוכבים עשאה חליפין לעבודת כוכבים אסרה וכן חליפי חליפין מפני שנעשים דמי עבודת כוכבים בד"א בבהמת עצמו אבל אם שחט בהמת חבירו לעבודת כוכבים או החליפה לא נאסרה שאין אדם אוסר דבר שאינו שלו המשתחוה לקרקע עולם לא אסרה חפר בה בורות שיחין ומערות לשם עבודת כוכבים אסרה:
2
When a person bows down to water which was lifted up by a wave, he does not cause [the water] to become forbidden. If, however, he picked [water] up with his hands and bowed down to it, it becomes forbidden.
If rocks which had slid down from a mountain were worshiped in the place where they [landed], they are permitted, since they were not manipulated by man.
ב
מים שעקרן הגל והשתחוה להן לא אסרן נטלן בידו והשתחוה להן אסרן אבני הר שנדלדלו ועבדן במקומם מותרות שהרי אין בהן תפיסת יד אדם:
3
When a Jew stands a brick up with the intention of bowing down to it, but does not bow down to it, and then a gentile comes and bows down to it, benefit from [the brick] becomes forbidden, because standing it up is considered to be a deed. Similarly, if he stands an egg up and a gentile comes and bows down to it, it becomes forbidden.
If one cuts off a gourd or the like and bows down to it, it is forbidden. Even when one bows down to only half the gourd, and the other half is still attached to it, it is forbidden because of the doubt involved: perhaps the second half is considered to be a handle for the half which was worshiped.
It is forbidden to benefit from a tree which was planted for the purpose of being worshiped. This is the asherah that the Torah mentions. When a tree which had been planted previously was pruned and carved for the sake of idol worship - even if it was extended or a growth was grafted onto the trunk of the tree - and branches grew, one must cut off [these] branches, and benefit from them is forbidden. The remainder of the tree, however, is permitted.
Similarly, when a person bows down to a tree, even though the tree itself is not forbidden, it is forbidden to benefit from all the branches, leaves, sprouts, and fruits which it produces during the time it is worshiped.
When gentiles guard the fruits of a tree and say that they are designated to be used to make alcoholic beverages for a particular pagan temple, and [the fruits] are used for alcoholic beverages which are drunken on their pagan holidays, it is forbidden to benefit from this tree. This is the ritual associated with an asherah. Accordingly, we can assume that [the tree] is an asherah, and therefore its fruits will be used for such purposes.
ג
ישראל שזקף לבינה להשתחות לה ולא השתחוה לה ובא עובד כוכבים והשתחוה לה אסרה בהנאה שזקיפתה מעשה וכן אם זקף ביצה ובא עובד כוכבים והשתחוה לה אסרה חתך דלעת וכיוצא בה והשתחוה לה אסרה השתחוה לחצי דלעת וחצי האחר מעורה בו הרי זה אסור מספק שמא זה החצי כמו יד לחצי הנעבד אילן שנטעו מתחלה שיהיה נעבד אסור בהנאה וזו היא אשרה האמורה בתורה היה אילן נטוע וגדעו ופסלו לשם עבודת כוכבים אפילו הבריך והרכיב בגופו של אילן והוציא שריגים כורת את השריגים והם אסורים בהנאה ושאר האילן מותר וכן המשתחוה לאילן אע"פ שלא נאסר גופו כל השריגים והעלים והלולבין והפירות שיוציא כל זמן שהוא נעבד הרי אלו אסורין בהנאה אילן שהיו העובדי כוכבים משמרין את פירותיו ואומרים שהם מוכנים לעשות שכר לבית עבודת כוכבים פלוני ועושין מהן שכר ושותים אותו ביום חגם הרי זה האילן אסור בהנאה מפני שסתמו שהוא אשרה ולפיכך עושין בפירותיו כך שזו היא חוקה של אשרה:
4
[The following rules apply to] a tree under which a false deity was placed: It is forbidden to benefit from it as long as the deity is located under it. When it is removed, we are permitted [to benefit] from it, since the tree itself is not the entity which was worshiped.
When a gentile constructs a building with the intention that the building itself be worshiped, and, similarly, when a person bows down to a building that has already been constructed, they become forbidden.
When a [building] which had already been constructed, was plastered and embellished for the sake of worship to the extent that it is considered to be a new entity, one must remove all the new additions, and it is forbidden to benefit from them, since they were made with the intention of being worshiped. It is, however, permitted to benefit from the remainder of the building.
If one placed an idol within a house, it is forbidden to benefit from the house while the idol is located within. When it is removed, the house becomes permitted.
Similarly, it is forbidden to benefit from a stone which was hewn from a mountain with the intention that it be worshiped. If it had already been hewn out, but was adorned and embellished with the intention that it be worshiped - even if the stone itself was adorned and embellished and, needless to say, if the adornment was added to it - one must remove all the new additions, and it is forbidden to benefit from them, since they were made with the intention of being worshiped. It is, however, permitted to benefit from the remainder of the stone.
ד
אילן שמעמידין תחתיו עבודת כוכבים כל זמן שהיא תחתיו אסור בהנאה נטלה מתחתיו הרי זה מותר מפני שאין האילן עצמו הוא הנעבד בית שבנאו העובד כוכבים מתחלה שיהא הבית עצמו נעבד וכן המשתחוה לבית בנוי הרי זה אסור בהנאה היה בנוי וסיידו וכיירו לשם עבודת כוכבים עד שנתחדש נוטל מה שחידש והחידוש אסור בהנאה מפני שעשאהו לעובדו ושאר הבית מותר הכניס עבודת כוכבים לתוך הבית כל זמן שהיא שם הבית אסור בהנאה הוציאה הותר הבית וכן אבן שחצבה מתחילה לעובדה אסורה בהנאה היתה חצובה וציירה וכיירה שתעבד אפילו צייר וכייר בגוף האבן ואין צריך לומר אם כייר עליה נוטל מה שחידש והוא אסור בהנאה הואיל ונעשה שיעבד ושאר האבן מותר:
5
A stone on which an idol is placed is forbidden as long as the idol is upon it. Once [the idol] is removed, it is permitted.
When a person's house which is located next to [a shrine of] an idol falls, it is forbidden for him to rebuild it. What must he do? He must move [the wall] within his own four cubits, and then rebuild it. The empty space must not be left free for the sake of the shrine of the idol. Rather, he should fill it with thorns or feces.
If the wall belonged jointly to both a private individual and an idol, it should be considered to belong to them equally. It is permitted to benefit from his half; the [half] belonging to the idol, however, is forbidden. [Similarly,] it is forbidden to benefit from all [the wall's] stones, beams, and earth.
ה
אבן שהעמיד עליה עבודת כוכבים הרי זו אסורה כל זמן שהיא עליה סלקה האבן מותרת מי שהיה ביתו סמוך לעבודת כוכבים ונפל אסור לבנותו כיצד יעשה כונס לתוך שלו ובונה ואותו הריוח ממלאהו קוצים או צואה כדי שלא ירחיב לבית עבודת כוכבים היה הכותל שלו ושל עבודת כוכבים ידון מחצה למחצה מחצה שלו מותר בהנאה ושל עבודת כוכבים הכל אסור בהנאה אבניו עציו ועפרו הכל אסור בהנאה:
6
How must one destroy a false deity and the other entities which are forbidden on its account - e.g., its accessories and offerings? One must grind them and scatter [the dust] in the wind, or burn them and deposit the ashes in the Dead Sea.
ו
כיצד מאבד עבודת כוכבים ושאר דברים האסורים בגללה כגון משמשיה ותקרובת שלה שוחק וזורה לרוח או שורף ומטיל לים המלח:
7
Although [as mentioned above,] an entity which cannot be manipulated by man - e.g., a mountain, animal, or tree - even when worshiped remains permitted, it is forbidden to benefit from its coatings. A person who derives any benefit from them whatsoever is [liable for] lashes, as [Deuteronomy 7:25] states: "Do not desire the silver and gold which are upon them."
Any coating of a false deity is considered to be one of its accessories.
ז
דבר שאין בו תפיסת יד אדם שנעבד כגון הרים ובהמה ואילן אף על פי שהנעבד עצמו מותר בהנאה ציפויו אסור בהנאה והנהנה בכל שהוא מהן לוקה שנאמר לא תחמוד כסף וזהב עליהם וכל ציפויי עבודת כוכבים הרי הן בכלל משמשיה:
8
It is permitted to benefit from a false deity belonging to a gentile whose deification was nullified [by gentiles] before it entered the possession of a Jew, as [Deuteronomy, ibid.] states, "You must burn the statues of their gods with fire." [This command applies] only if they are treated as gods when they enter our possession. If, however, their deification was nullified, they are permitted.
ח
עבודת כוכבים של עובדי כוכבים שבטלוה קודם שתבא לידי ישראל הרי זו מותרת בהנאה שנאמר פסילי אלהיהם תשרפון באש כשבאו לידינו והן נוהגין בהם אלהות אבל אם בטלום הרי אלו מותרין:
9
A false deity belonging to a Jew can never be nullified. Even if he owns it in partnership with a gentile, its nullification is of no consequence. Rather, it is forbidden to benefit from it forever, and it must be entombed.
Similarly, when a false deity belonging to a gentile enters the possession of a Jew, and then is nullified by a gentile, the nullification is of no consequence, and it is forbidden to benefit from it forever.
A Jew cannot nullify a false deity even when it is in the possession of a gentile. A gentile who is a minor or a fool cannot nullify a false deity. When a gentile is forced to nullify a false deity - whether it belongs to him or to other gentiles, even when he is forced to do so by Jews - the nullification is of consequence.
The gentile who nullifies idol worship must himself be an idolater. If he is not an idolater, his nullification is of no consequence.
When [a gentile] nullifies a false deity, he also nullifies [the connection to idol worship of] its accessories. When he nullifies [the connection to idol worship of] its accessories, it is permitted to benefit from the accessories. [The deity] itself, however, remains forbidden until it is nullified. [The connection to idol worship of] an object that was brought to an idol as an offering can never be nullified.
ט
עבודת כוכבים של ישראל אינה בטלה לעולם אפילו היה לעובד כוכבים בה שותפות אין ביטולו מועיל כלום אלא אסורה בהנאה לעולם וטעונה גניזה וכן עבודת כוכבים של עובד כוכבים שבאת ליד ישראל ואח"כ בטלה העובד כוכבים אין ביטולו מועיל כלום אלא אסורה בהנאה לעולם ואין ישראל מבטל עבודת כוכבים ואפילו ברשות עובד כוכבים עובד כוכבים קטן או שוטה אינו מבטל עבודת כוכבים ועובד כוכבים שבטל עבודת כוכבים בין שלו בין של עובדי כוכבים אחרים בעל כרחו אע"פ שאנסו ישראל על כך הרי זו בטילה ובלבד שיהא העובד כוכבים המבטל עובד עבודת כוכבים אבל מי שאינו עובד עבודת כוכבים אין ביטולו ביטול המבטל עבודת כוכבים ביטל משמשיה ביטל משמשיה משמשיה מותרים והיא אסורה בהנאה כמו שהיתה עד שיבטלנה ותקרובת עבודת כוכבים אינה בטילה לעולם:
10
How is [an idol] nullified? When one cuts off the tip of its nose, the tip of its ear, or the tip of its finger, smoothes out its face - even though none of its substance was destroyed - or sells it to a Jewish jeweler, it is nullified.
If, however, one gave it as security for a loan, sold it to a gentile, [sold it] to a Jew who is not a jeweler, [left it] after it was covered by fallen articles without removing them, did not demand its return after it was stolen by thieves, spat in its face, urinated upon it, dragged it [in mud], or threw feces upon it, it is not nullified.
י
כיצד מבטלה קטע ראש חוטמה ראש אזנה ראש אצבעה פחסה בפניה אף על פי שלא חסרה או שמכרה לצורף ישראל הרי זו בטילה אבל אם משכנה או מכרה לעובד כוכבים או לישראל שאינו צורף או שנפלה עליה מפולת ולא פינה גנבוה לסטים ולא תבעוה רקק בפניה השתין בפניה גררה זרק בה את הצואה הרי זו אינה בטילה:
11
When a false deity was abandoned by its worshipers in a time of peace, it is apparent that they nullified it. Hence, benefit may be derived from it. [If it was abandoned] in a time of war, it is forbidden. The only reason they abandoned it was the war.
When a false deity becomes broken in the course of nature, it is forbidden to benefit from its broken pieces until they have been nullified. Accordingly, when a person finds broken pieces of an idol, [he must regard them] as forbidden, lest the gentiles have not nullified them.
[The following principles apply to an idol] which comes in pieces: If it could be reassembled by an ordinary person, each piece must be nullified individually. If [an ordinary person] could not reassemble it, once one has nullified one of its limbs, all of them are nullified.
יא
עבודת כוכבים שהניחוה עובדיה בשעת שלום מותרת בהנאה שהרי בטלוה בשעת מלחמה אסורה מפני שלא הניחוה אלא מפני המלחמה עבודת כוכבים שנשברה מאליה שבריה אסורים בהנאה עד שיבטלוה לפיכך המוצא שברי עבודת כוכבים הרי אלו אסורין בהנאה שמא לא בטלוה העובדי כוכבים ואם היתה של פרקים והדיוט יכול להחזירם צריך לבטל כל פרק ופרק מפרקיה ואם אינו יכול להחזיר כיון שביטל אבר אחד ממנה בטלו כל השברים:
12
Though an altar for idol worship has been damaged, it is still forbidden to benefit from it until the majority of it has been destroyed by gentiles. A platform which has been damaged is permitted.
What is considered a platform, and what, an altar? A platform consists of a single stone; an altar, of many stones.
How are the stones of Marculis nullified? When one constructs a building from them or uses them to pave the roads or the like, it is permitted to benefit from them.
How is an asherah nullified? When one pulls off a leaf, cuts off a branch, takes a staff or scepter from it, or planes off its sides in a manner which does not benefit it, it is nullified. When one planes its sides in a manner which benefits it, it is forbidden, but its shavings are permitted.
If [the sides of] an asherah which belongs to a Jew [are planed off], both it and its shavings are forbidden forever, regardless of whether [it was planed] for its benefit or not, because a false deity belonging to a Jew can never be nullified.
יב
מזבח עבודת כוכבים שנפגם עדין הוא אסור בהנאה עד שינתץ רובו ביד עובד כוכבים ובימוס שנפגם מותר אי זהו בימוס ואי זהו מזבח בימוס אבן אחת מזבח אבנים הרבה וכיצד מבטלין אבני מרקוליס כיון שבנה מהם בנין או חיפה בהן את הדרכים וכיוצא באלו הרי הן מותרים בהנאה כיצד מבטלים את האשרה קרסם ממנה עלה או זרק ממנה יונק נטל ממנה מקל או שרביט או ששפאה שלא לצרכה הרי זו בטלה שפאה לצרכה היא אסורה ושפאיה מותרים ואם היתה של ישראל בין לצרכה בין שלא לצרכה בין היא ובין שפאיה אסורה לעולם שעבודת כוכבים של ישראל אין לה ביטול לעולם:
Avodat Kochavim - Chapter Nine
1
It is forbidden to purchase or sell any durable entity to an idolater within three days of one of their holidays. [Similarly, within this period, it is forbidden] to borrow from them, to lend to them, to accept payment from them or to repay them for a loan that is supported by a promissory note or collateral. It is, however, permitted to collect a loan which is supported by a verbal commitment alone, because one is saving one's property from being lost to them.
It is permitted to sell them an entity which will not endure - e.g., vegetables, or a cooked dish - until the day of their festival.
When does the above apply? In Eretz Yisrael. In other lands, however, it is forbidden [to engage in such activities] only on the day of their festival itself.
If one transgressed and did business with them during these three days, one may derive benefit from the results of these transactions. When, however, one does business with them on the day of their festival itself, it is forbidden to benefit from the results of these transactions.
א
שלשה ימים לפני חגם של עובדי כוכבים אסור ליקח מהם ולמכור להם דבר המתקיים ללוות מהן ולהלוותם ליפרע מהן ולפרוע להם מלוה בשטר או על המשכון אבל מלוה על פה נפרעין מהן מפני שהוא כמציל מידם ומותר למכור להן דבר שאינו מתקיים כגון ירקות ותבשיל עד יום חגם במה דברים אמורים בארץ ישראל אבל בשאר ארצות אינו אסור אלא יום חגם בלבד עבר ונשא ונתן עמהן באותן השלשה ימים הרי זה מותר בהנאה והנושא ונותן ביום חגם עמהן הרי זה אסור בהנאה:
2
It is forbidden to send a present to a gentile on one of his holidays, unless one knows that he does not acknowledge or worship idols. Similarly, if a gentile sends a present to a Jew on one of [the gentile's] holidays, the Jew should not accept it. If, however, there is the possibility of ill-feeling arising, he should take it from him. Nevertheless, he should not derive any benefit from it until he finds out that the gentile does not acknowledge or worship idols.
ב
ואסור לשלוח דורון לכותי ביום אידו אא"כ נודע לו שאינו מודה בעבודת כוכבים ואינו עובדה וכן כותי ששלח דורון לישראל ביום חגו לא יקבלנו ממנו ואם חשש לאיבה נוטלו בפניו ואינו נהנה בו עד שיודע לו שזה הכותי אינו עובד כוכבים ואינו מודה בה:
3
If the idolaters' festival lasts several days - whether three, four, or ten - all the days [of the festival] are considered as a single day. [Carrying out transactions] on any of these days, or on the three days preceding them, is forbidden.
ג
היה אידן של אותן עכו"ם ימים הרבה שלשה או ארבעה או עשרה כל אותן הימים כיום אחד הן וכולן אסורין עם ג' ימים לפניהן:
4
The Canaanites are idol worshipers, and Sunday is their festival. Accordingly, in Eretz Yisrael, it is forbidden to conduct transactions with them on Thursday and Friday each and every week, and, needless to say, on Sunday itself, when transactions with them are forbidden everywhere.
ד
כנענים עובדי כו"ם הם ויום ראשון הוא יום אידם לפיכך אסור לתת ולשאת עמהם בארץ ישראל יום חמישי ויום ששי שבכל שבת ושבת ואין צריך לומר יום ראשון עצמו שהוא אסור בכ"מ וכן נוהגין עמהם בכל אידיהם:
5
The day on which the idolaters gather together to crown a king and offer sacrifice and praise to their false deities is considered to be one of their holidays, since it is comparable to their other holidays. In contrast, on a day which is celebrated by an individual idolater as a festival on which he gives thanks and praise to the star he [worships] - for example, his birthday, the day on which he shaves his beard or hair, the day on which he returns from a sea-voyage, the day on which he leaves prison, the day on which he makes a [wedding] feast for his son, and the like - it is forbidden [to do business] on that particular day only with that individual man.
Similarly, when [it is customary] that the day on which one of them dies is marked with festivities, it is forbidden [to do business] with those individuals on that day. Whenever [a person's] death is marked by the burning of his utensils and the offering of incense, we can assume that idol worship is [involved in the ritual].
The [above] prohibition applies only to those who worship [the false deity]. In contrast, it is permitted to do business with those who join in the celebrations by eating, drinking, and observing it as a matter of custom or in deference to the king.
ה
יום שמתכנסין בו עובדי כוכבים להעמיד להן מלך ומקריבין ומקלסים לאלהיהם יום חגם הוא והרי הוא כשאר חגיהם אבל עובד כוכבים שעושה הוא חג לעצמו ומודה לכוכב שלו ומקלסו ביום שנולד בו ויום תגלחת זקנו או בלוריתו ויום שעלה בו מן הים ושיצא מבית האסורים ויום שעשה בו משתה לבנו וכיוצא באלו אינו אסור אלא אותו היום ואותו האיש בלבד וכן יום שימות להן בו מת ויעשוהו חג אותם העושים אסורין אותו היום וכל מיתה ששורפין בה כלים ומקטרים קטורת בידוע שיש בה עבודת כוכבים אין יום החג אסור אלא לעובדיה בלבד אבל אותם ששמחים בו ואוכלין ושותין ומשמרין אותו מפני מנהג או מפני כבוד המלך אבל הם אין מודין בו הרי אלו מותרין לשאת ולתת עמהן:
6
Articles which are distinguished by their use [in the worship] of one of the false deities in a particular locale may never be sold to the worshipers of that deity in that locale. Articles which are not characterized by such uniqueness may be sold to them without enquiring [about the purpose for which they will be used].
If, however, an idolater specifically states that he is purchasing the article for the sake of idol worship, it is forbidden to sell it to him unless one blemishes it in a manner which disqualifies it for use as an offering to the idol. An animal lacking a limb is not offered as a sacrifice to an idol.
ו
דברים שהן מיוחדין למין ממיני עבודת כוכבים שבאותו מקום אסור למכור לעובדי אותה עבודת כוכבים שבאותו המקום לעולם ודברים שאינן מיוחדין לה מוכרין אותם סתם ואם פירש העובד כוכבים שהוא קונה אותם לעבודת כוכבים אסור למכור לו אלא אם כן פסלו מלהקריבו לעבודת כוכבים לפי שאין מקריבין חסד לעבודת כוכבים:
7
It is permitted to sell articles which are distinguished [by their use in the worship of a false deity] that are mixed together with articles that are not used for such purposes - e.g., pure frankincense with black frankincense - without enquiring [about the purpose for which they will be used]. We do not suspect that [the purchaser] will separate the pure frankincense to use for idol worship. The same applies in other similar situations.
ז
היו מעורבין דברים המיוחדין עם דברים שאין מיוחדין כגון לבונה זכה בכלל לבונה שחורה מוכר הכל סתם ואין חוששין שמא ילקט הזכה לבדה לעבודת כוכבים וכן כל כיוצא בזה:
8
Just as it is forbidden to sell idolaters articles that assist them in idol worship, it is forbidden to sell them articles that can cause harm to many people - for example, bears, lions, weapons, fetters, and chains. [Similarly,] it is forbidden to sharpen their weapons.
Everything that is forbidden to be sold to idolaters is also forbidden to be sold to a Jew who is suspect that he will sell to idolaters. Similarly, it is forbidden to sell dangerous objects to a Jewish thief.
ח
כשם שאין מוכרין לעובד כוכבים דברים שמחזיקין בהן ידיהן לעבודת כוכבים כך אין מוכרין להם דבר שיש בו נזק לרבים כגון דובים ואריות וכלי זיין וכבלים ושלשלאות ואין משחיזין להם את הזיין וכל שאסור למוכרו לעובד כוכבים אסור למוכרו לישראל החשוד למכור לעובד כוכבים וכן אסור למכור כלי נזק לישראל ליסטם:
9
When the Jews dwell among the idolaters and have established a covenant with them, it is permissible to sell weapons to the servants of the king and his to his soldiers, because they use them to wage war against the enemies of the country and to protect it. Thus, they also protect us, for we dwell among them.
It is permitted to walk around a city in which an idol is located. It is, however, forbidden to enter [the city]. If the idol is located outside the city, it is permitted to walk within it.
ט
היו ישראל שוכנים בין העובדי כוכבים וכרתו להם ברית מותר למכור כלי זיין לעבדי המלך וגייסותיו מפני שעושים בהם מלחמה עם צרי המדינה להצילה ונמצאו מגינים עלינו שהרי אנו שרויין בתוכם עיר שיש בה עבודת כוכבים מותר להלך חוצה לה ואסור להכנס בתוכה היה חוצה לה עבודת כוכבים מותר להלך בתוכה:
10
A person who is journeying from one place to another may not pass through a city in which a false deity is located.
When does this apply? When this is the only way to his destination. If, however, there is an alternate route to his destination and, by chance, he took [the route which passed through this city], it is permissible.
י
ההולך ממקום למקום אסור לו לעבור בעיר שיש בה עבודת כוכבים במה דברים אמורים בזמן שהדרך מיוחדת לאותו מקום אבל אם יש שם דרך אחרת ונקרה והלך בזו מותר:
11
It is forbidden to build - [even] together with an idolater - a dome under which an idol is placed. If one transgressed and built such a structure, however, one's wage is permitted. A priori, one may construct the palace or the courtyard where that dome is located.
יא
אסור לבנות עם העובדי כוכבים כיפה שמעמידים בה עבודת כוכבים ואם עבר ובנה שכרו מותר אבל בונה הוא לכתחילה הטרקלין או החצר שיש בה אותה הכיפה:
12
[The following laws apply] when an idol is located within a city and there some shops which are adorned and some which are not: It is forbidden to benefit from those which are adorned or [to use] anything they contain, since we can assume that they were adorned for the sake of idol worship. It is permitted to benefit from those which are not adorned.
It is forbidden to do business with a store owned by a false deity, because one offers benefit to the false deity.
יב
עיר שיש בה עבודת כוכבים והיו בה חנויות מעוטרות ושאינן מעוטרות המעוטרות אסור ליהנות בהן בכל מה שבתוכן מפני שחזקתן שבגלל עבודת כוכבים נתעטרו ושאינן מעוטרות מותרות בהנאה חנויות של עבודת כוכבים אסור לשכרן מפני שמהנה עבודת כוכבים:
13
When a person sells his house to an idol, it is forbidden to benefit from the proceeds of the sale. Rather, they must be taken to the Dead Sea. If, however, an idolater steals a Jew's house against his will and places an idol within, it is permitted [to accept whatever] money [he offers]. [The Jew] may compose [a bill of sale] and formalize it in accordance with the civil law procedures.
יג
המוכר בית לעבודת כוכבים דמיו אסורים בהנאה ויוליכם לים המלח אבל עובדי כוכבים שאנסו ישראל וגזלו ביתו והעמידו בו עבודת כוכבים דמיו מותרין וכותב ומעלה בערכאות שלהם:
14
Flutes belonging to idolaters should not be used in a funeral dirge.
One may attend a pagan commercial fair and purchase livestock, gentile servants and maidservants before they convert, houses, fields, and vineyards. One may compose a bill of sale and formalize it in accordance with the civil law procedures, since by doing so one saves [one's property] from them.
When does the above apply? When one buys from a private individual who does not have to pay a tax [to the false deity]. If, however, one buys from a merchant, it is forbidden, for a merchant must pay a tax which must be given to the false deity. Hence, [by making such a purchase], one is giving benefit to a false deity.
[The following laws apply] if one transgressed and purchased [merchandise] from a merchant: If one purchased livestock, one should cut off the animal's hooves from below the anklebone. If one purchased garments or other objects, one should let them rot. If one purchased money or metal utensils, one should bring them to the Dead Sea. If one purchased a servant, one may not help him up [from a pit], nor should one push him into one.
יד
וחלילין של עובדי כוכבים אסור לספוד בהן הולכין ליריד של עבודת כוכבים ולוקחין מהן בהמה עבדים ושפחות בגיותן ובתים ושדות וכרמים וכותב ומעלה בערכאות שלהן מפני שהוא כמציל מידם בד"א בלוקח מבעל הבית שאינו נותן מכם אבל הלוקח שם מן התגר אסור מפני שהוא נותן מכס והמכס לעבודת כוכבים ונמצא זה מהנה עבודת כוכבים עבר ולקח מן התגר אם בהמה לקח מנשר פרסותיה מן הארכובה ולמטה ואם כסות וכלים לקח ירקבו לקח מעות וכלי מתכות יוליכם לים המלח לקח עבד לא מעלים ולא מורידין:
15
When an idolater makes a [wedding] party for his son or daughter, it is forbidden to benefit from the feast. It is even forbidden for a Jew to eat and drink his own food there, since it is being consumed at a celebration of idolaters.
When is it forbidden to eat such an idolater's food? From when he began to prepare for the wedding feast, the entire duration of the wedding feast, and for thirty days afterwards. [Furthermore,] if he makes another celebration because of the wedding even after thirty days have passed, it is forbidden [to participate] until twelve months [have passed].
This stringency was imposed because of idol worship, as [implied by Exodus 34:15-16]: "And he shall call to you and you shall eat from his slaughter, and you shall choose from his daughters for your sons. His daughters will stray after their gods, and they will lead your sons astray after these gods."
טו
עובד כוכבים שעשה לבנו או לבתו משתה אסור ליהנות מסעודתו ואפילו לאכול ולשתות הישראל משלו שם אסור הואיל ובמסיבת עובדי כוכבים אכלו ומאימתי אסור לאכול אצלו משיתחיל לעסוק ולהכין צרכי סעודה וכל ימי המשתה ולאחר ימי המשתה שלשים יום ואם עשה סעודה אחרת מחמת הנישואין אפילו לאחר שלשים יום אסור עד שנים עשר חדש וכל ההרחקה הזאת מפני עבודה של כוכבים הוא שנאמר וקרא לך ואכלת מזבחו ולקחת מבנותיו לבניך וזנו וגו':
16
A Jewish woman should not nurse the child of an idolater, since, by doing so, she raises a son who will be an idolater. She should not serve as a midwife for an idolatrous woman [without charge]. She may, however, do so for a fee, lest strife arise.
An idolatrous woman may serve as a midwife for a Jewess and nurse her child. [This must be done] in premises belonging to a Jew, lest the idolatrous woman kill the child.
טז
בת ישראל לא תיניק את בנה של עובדת כוכבים מפני שמגדלת בן לעבודת כוכבים ולא תיילד את הנכרית עכו"ם אבל מילדת היא בשכר משום איבה והנכרית עכו"ם מילדת את בת ישראל ומניקה את בנה ברשותה כדי שלא תהרגנו:
17
It is forbidden to trade with [gentiles] on their way to reproachful places of idol worship, but it is permitted to trade with them when they return. This applies when they do not journey in a caravan. If, however, they are traveling in a caravan, they may change their mind and return.
If a Jew journeys to a reproachful place of idol worship, one may trade with him on his way, since he may change his mind. On his way back, it is forbidden. [It is forbidden to trade with] an apostate Jew on his way there and on his way back.
יז
ההולכין לתרפות עכו"ם אסור לשאת ולתת עמהן והבאים מותרין והוא שלא יהיו קשורין זה בזה שאם היו קשורין שמא דעתן לחזור ישראל ההולך לתרפות עכו"ם בהליכה מותר לשאת ולתת עמו שמא יחזור בו ובחזירה אסור ישראל מומר בין בהליכה בין בחזירה אסור:
18
When a Jew attends a fair of idol worshipers it is forbidden to trade with him when he returns. Perhaps he sold an idol to them, and it is forbidden to benefit from the proceeds of the sale of idol worship possessed by a Jew.
It is, however, permitted to benefit from [the proceeds of the sale of an idol] possessed by an idolater. Therefore, it is permitted to trade with an idolater coming from such a fair, but not with a Jew. It is forbidden to trade with an apostate Jew on his way to and on his way from such a fair.
יח
ישראל שהלך ליריד של עכו"ם בחזירה אסור לשאת ולתת עמו שמא עכו"ם מכר להן שם ודמי עכו"ם ביד ישראל אסורים בהנאה וביד עכו"ם מותרין בהנאה ומפני זה נושאין ונותנין עם עכו"ם הבא מן התרפות של עכו"ם ואין נושאין ונותנין עם ישראל הבא מן התרפות ההוא ולא עם ישראל מומר לא בהליכתו ולא בחזירתו:
• Sunday, 5 Cheshvan, 5777 · 6 November 2016
• "Today's Day"
• Wednesday, Cheshvan 5, 5704
Torah lessons: Chumash: Lech L'cha, Revi'i with Rashi.
Tehillim: 29-34.
Tanya: Now, at first (p. 551) ...cubits of Halacha. (p. 553).
The Jewish people are compared to the stars twinkling in the high heavens. By their light, even he who walks in the darkness of night shall not blunder.
Every Jew, man or woman, possesses enough moral and spiritual strength to influence friends and acquaintances, and bring them into the light.
• Daily Thought:
Realistic Optimism
“I lift my eyes to the mountains, from whence will come my help?”(Psalms 121:1)
People believe that only fools are optimists. But the opposite is true.
Precisely because we understand how desperate the situation really is, how helpless we are and how impossible the challenge, that itself tells us how great a G‑d we have—a G‑d who can lift us high beyond the natural order and transform the most ominous darkness to brilliant good.
The greater a realist you are, the greater your joy.[20 Cheshvan 5741.]
-------
No comments:
Post a Comment