Today's Laws and Customs:
• Prayers for Rain
In the Land of Israel, prayers for rain (i.e., adding the words v'ten tal u'matar to the appropriate blessing in the Amidah prayer) commence on Cheshvan 7 (see "Today in Jewish History" above). Outside of the Holy Land, the prayer for rain is recited beginning on the 60th day after the autumnal equinox -- on December 4th or 5th.
Sanctification of the Moon
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Today in Jewish History:
• Last Jew comes home (2nd Temple Era)
During the Second Temple Era (circa 230 BCE), Cheshvan 7 was the date on which the Jew most distant from the Holy Temple -- who resided on the banks of the Euphrates River, a 15-day journey's distance from Jerusalem -- arrived at his homestead upon returning from the Sukkot pilgrimage. All Jews would wait for this before beginning to pray for rain. Cheshvan 7 thus marked the return to everyday activities following the spirituality of the festival-rich month of Tishrei.
Link: The Last Jew
Passing of R. Meir Shapiro (1933)
Passing of Rabbi Meir Shapiro of Lublin, founder of the daily "page a day" regimen of Talmudic study known as Daf Yomi.
Daily Quote:
Any generation in whose days the Holy Temple is not rebuilt, it is as if they had destroyed it.[Jerusalem Talmud, Yoma 1:1]
Chitas and Rambam for today:
Chumash: Parshat Lech-Lecha, 3rd Portion (Genesis 13:5-13:18) with Rashi
• Genesis Chapter 13
5And also Lot, who went with Abram, had flocks and cattle and tents. הוְגַ֨ם־לְל֔וֹט הַֽהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹֽאן־וּבָקָ֖ר וְאֹֽהָלִֽים:
who went with Abram: What brought about that he had this [wealth]? His going with Abram. [from B.K. 93a] ההולך את אברם: מי גרם שהיתה לו זאת, הליכתו עם אברם:
6And the land did not bear them to dwell together, for their possessions were many, and they could not dwell together. ווְלֹֽא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו:
And…did not bear: It was unable to supply enough pasture for their cattle, and this is an abbreviated expression, and an additional word is needed. [It is to be explained] as: “And the pasture of the land could not bear them.” Therefore, וְלֹא נָשָׂא is written in the masculine gender. ולא נשא אותם: לא היתה יכולה להספיק מרעה למקניהם, ולשון קצר הוא, וצריך להוסיף עליו, כמו ולא נשא אותם מרעה הארץ, לפיכך כתוב ולא נשא בלשון זכר:
7And there was a quarrel between the herdsmen of Abram's cattle and between the herdsmen of Lot's cattle, and the Canaanites and the Perizzites were then dwelling in the land. זוַֽיְהִי־רִ֗יב בֵּ֚ין רֹעֵ֣י מִקְנֵֽה־אַבְרָ֔ם וּבֵ֖ין רֹעֵ֣י מִקְנֵה־ל֑וֹט וְהַכְּנַֽעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז ישֵׁ֥ב בָּאָֽרֶץ:
And there was a quarrel: Since Lot’s herdsmen were wicked, and they pastured their animals in fields belonging to others, Abram’s herdsmen rebuked them for committing robbery, but they responded, “The land was given to Abram, who has no heir; so Lot will inherit him, and therefore this is not robbery.” But Scripture states: “And the Canaanites and the Perizzites were then dwelling in the land,” and Abram had not yet been awarded its possession. [from Gen. Rabbah 41:5] ויהי ריב: לפי שהיו רועים של לוט רשעים ומרעים בהמתם בשדות אחרים, ורועי אברם מוכיחים אותם על הגזל, והם אומרים נתנה הארץ לאברם, ולו אין יורש, ולוט יורשו, ואין זה גזל, והכתוב אומר והכנעני והפרזי אז יושב בארץ ולא זכה בה אברם עדיין:
8And Abram said to Lot, "Please let there be no quarrel between me and between you and between my herdsmen and between your herdsmen, for we are kinsmen. חוַיֹּ֨אמֶר אַבְרָ֜ם אֶל־ל֗וֹט אַל־נָ֨א תְהִ֤י מְרִיבָה֙ בֵּינִ֣י וּבֵינֶ֔ךָ וּבֵ֥ין רֹעַ֖י וּבֵ֣ין רֹעֶ֑יךָ כִּֽי־אֲנָשִׁ֥ים אַחִ֖ים אֲנָֽחְנוּ:
kinsmen: meaning relatives, and according to the Midrash Aggadah (Gen. Rabbah 41:6), they resembled each other in their facial features. אנשים אחים: קרובים. ומדרש אגדה דומין בקלסתר פנים:
9Is not all the land before you? Please part from me; if [you go] left, I will go right, and if [you go] right, I will go left." טהֲלֹ֤א כָל־הָאָ֨רֶץ֙ לְפָנֶ֔יךָ הִפָּ֥רֶד נָ֖א מֵֽעָלָ֑י אִם־הַשְּׂמֹ֣אל וְאֵימִ֔נָה וְאִם־הַיָּמִ֖ין וְאַשְׂמְאִֽילָה:
if [you go] left, I will go right: Wherever you dwell, I will not distance myself from you, and I will stand by you as a protector and a helper. And he ultimately needed him, as it is said (below 14:14): “And Abram heard that his kinsman had been captured, etc.” אם השמאל ואימנה: בכל אשר תשב, לא אתרחק ממך ואעמוד לך למגן ולעזר. וסוף דבר הוצרך לו שנאמר (יד יד) וישמע אברם כי נשבה אחיו וגו':
I will go right: [Grammatically, this means] “I will go towards the right,” like וְאַשְׂמְאִילָה, “and I will go towards the left.” Now if you say that it should have been vowelized וְאַיְמִינָה, we find the same in another place (viz., II Sam. 14:19): “if anyone can turn to the right (לַהֵמִין),” and it is not vowelized לְהַיְמִין. ואימנה: אימין את עצמי, כמו ואשמאילה אשמאיל את עצמי. ואם תאמר היה לו לינקד ואימינה, כך מצינו במקום אחר (ש"ב יד יט) אם יש להימין ואין נקוד להימין:
10And Lot raised his eyes, and he saw the entire plain of the Jordan, that it was entirely watered; before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt, as you come to Zoar. יוַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י | שַׁחֵ֣ת יְהֹוָ֗ה אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־יְהֹוָה֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּֽאֲכָ֖ה צֹֽעַר:
that it was entirely watered: A land with streams of water. כי כלה משקה: ארץ נחלי מים:
before the Lord destroyed Sodom and Gomorrah: that plain was: לפני שחת ה' את סדום ואת עמורה: היה אותו מישור:
like the garden of the Lord: for [growing] trees. כגן ה': לאילנות:
like the land of Egypt: for [growing] seeds (Gen. Rabbah 41:7). כארץ מצרים: לזרעים:
as you come to Zoar: Until Zoar. And the Midrash Aggadah interprets it unfavorably: it was because they were lascivious that Lot chose their region for himself (Tractate Horioth 10b). באכה צער: עד צער. ומדרש אגדה דורשה לגנאי, על שהיו שטופי זמה בחר לו לוט בשכונתם במסכת הוריות (י ב):
11And Lot chose for himself the entire plain of the Jordan, and Lot traveled from the east, and they parted from one another. יאוַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם וַיִּפָּ֣רְד֔וּ אִ֖ישׁ מֵעַ֥ל אָחִֽיו:
plain: Heb. כִּכָּר, the plain, as the Targum renders it. Note that according to Rashi, כִּכָּר is not the generic term for a plain, but the proper name of the Plain of the Jordan. See below (14:5). ככר: מישור, כתרגומו:
from the east: He traveled from beside Abram and went away to the west of Abram; hence, he travelled from east to west (Targum Jonathan). According to the Midrash Aggadah (Gen. Rabbah 41:7), he distanced himself from the Ancient One (מִקַּדְמוֹנוֹ) of the world. He said, “I care neither for Abram nor for his God.” מקדם: נסע מאצל אברם והלך לו למערבו של אברם, נמצא נוסע ממזרח למערב. ומדרש אגדה הסיע עצמו מקדמונו של עולם אמר אי אפשי לא באברם ולא באלהיו:
12Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain, and he pitched his tents until Sodom. יבאַבְרָ֖ם יָשַׁ֣ב בְּאֶֽרֶץ־כְּנָ֑עַן וְל֗וֹט יָשַׁב֙ בְּעָרֵ֣י הַכִּכָּ֔ר וַיֶּֽאֱהַ֖ל עַד־סְדֹֽם:
and he pitched his tents: He pitched tents for his herdsmen and his cattle until Sodom. ויאהל: נטה אהלים לרועיו ולמקנהו עד סדום:
13And the people of Sodom were very evil and sinful against the Lord. יגוְאַנְשֵׁ֣י סְדֹ֔ם רָעִ֖ים וְחַטָּאִ֑ים לַֽיהֹוָ֖ה מְאֹֽד:
And the people of Sodom were…evil: Nevertheless, Lot did not hesitate to sojourn with them. And our Rabbis (Yoma 38b) learned from here that (Prov. 10:7) “the name of the wicked shall rot.” [Having mentioned them, the Torah speaks of their evil.] ואנשי סדום רעים: ואף על פי כן לא נמנע לוט מלשכון עמהם. ורבותינו למדו מכאן (משלי י ז) שם רשעים ירקב:
evil: with their bodies. רעים: בגופם:
and sinful: with their money. [from Sanh. 109a] וחטאים: בממונם:
very… against the Lord: They recognized their Master and intended to rebel against Him. [from Sifra, Bechukkothai 2] לה' מאוד: יודעים רבונם ומתכוונים למרוד בו:
14And the Lord said to Abram after Lot had parted from him, "Please raise your eyes and see, from the place where you are, northward and southward and eastward and westward. ידוַֽיהֹוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַֽחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֨יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה:
after Lot had parted: As long as the wicked man was with him, the Divine speech withdrew from him (and above, when Lot was with him, and it is written (12: 7):“And the Lord appeared to Abram,” [we must assume that] at that time, he was righteous, and this is easy to understand). [from Tan. Vayeze 10] אחרי הפרד לוט: כל זמן שהרשע עמו היה הדבור פורש ממנו:
15For all the land that you see I will give to you and to your seed to eternity. טוכִּ֧י אֶת־כָּל־הָאָ֛רֶץ אֲשֶׁר־אַתָּ֥ה רֹאֶ֖ה לְךָ֣ אֶתְּנֶ֑נָּה וּלְזַרְעֲךָ֖ עַד־עוֹלָֽם:
16And I will make your seed like the dust of the earth, so that if a man will be able to count the dust of the earth, so will your seed be counted. טזוְשַׂמְתִּ֥י אֶת־זַרְעֲךָ֖ כַּֽעֲפַ֣ר הָאָ֑רֶץ אֲשֶׁ֣ר | אִם־יוּכַ֣ל אִ֗ישׁ לִמְנוֹת֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ גַּם־זַרְעֲךָ֖ יִמָּנֶֽה:
that if a man will be able: Just as it is impossible for the dust to be counted, so will your seed not be counted. [from Targum Onkelos] אשר אם יוכל איש: כשם שאי אפשר לעפר להמנות, כך זרעך לא ימנה:
17Rise, walk in the land, to its length and to its breadth, for I will give it to you." יזק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאָרְכָּ֖הּ וּלְרָחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה:
18And Abram pitched his tents, and he came, and he dwelt in the plain of Mamre, which is in Hebron, and there he built an altar to the Lord. יחוַיֶּֽאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵֽלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיהֹוָֽה:
Mamre: the name of a man. [from Gen. Rabbah 42:8] ממרא: שם אדם:
Daily Tehillim: Chapters 39-43
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• The Alter Rebbe will now point out that a careful reading of the passage from Ra’aya Mehemna reveals that it is not the laws themselves nor the study of them that are termed the Tree of Knowledge of Good and Evil. Rather, this term is applied to the actual food or other things which are prohibited or permitted, and which derive their life-force from kelipat nogah — for this is the Tree of Knowledge of Good and Evil, as will soon be explained.
• Rambam: Sefer Hamitzvos:
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• The Alter Rebbe will now point out that a careful reading of the passage from Ra’aya Mehemna reveals that it is not the laws themselves nor the study of them that are termed the Tree of Knowledge of Good and Evil. Rather, this term is applied to the actual food or other things which are prohibited or permitted, and which derive their life-force from kelipat nogah — for this is the Tree of Knowledge of Good and Evil, as will soon be explained.
אך באמת, כשתדקדק בלשון רעיא מהימנא דלעיל
But in truth, if you examine closely the above-quoted text of Ra’aya Mehemna —
ואילנא דטוב ורע, דאיהו איסור והיתר כו׳
“And the Tree of [Knowledge of] Good and Evil, i.e., prohibition and permission...” —
ולא אמר תורת איסור והיתר, או הלכות איסור והיתר
[you will note that] it does not say “the teachings (i.e., studying the subjects) of prohibition and permission,” nor “the laws of prohibition and permission,” which would suggest that they are (G‑d forbid) the Tree of Knowledge of Good and Evil.
אלא רצה לומר, דגוף דבר האסור והדבר המותר, הוא מאילנא דטוב ורע
Rather, it means to say that the actual thing which is prohibited, or the thing which is permitted, is of the Tree of Good and Evil,
שהוא קליפת נוגה, כמו שכתוב בעץ חיים
i.e., of kelipat nogah, as stated in Etz Chayim.1
וזהו לשון אסור, שהקליפה שורה עליו, ואינו יכול לעלות למעלה, כדבר המותר
This, in fact, is the root of “assur” (meaning “forbidden”; lit., “bound”): the kelipah hovers over [the forbidden thing] so that it cannot rise aloft to holiness like that which is “muttar” (meaning “permitted”; lit., “unbound”);
דהיינו, שאינו קשור ואסור בקליפה
[while “muttar”] means that [a permitted object] is not tied and bound (“assur”) to the kelipah that would anchor it,
ויוכל לעלות על ידי האדם האוכלו, בכוונה לה׳
and is [therefore] able to ascend by means of the person eating it with his mind on G‑d, e.g., in order to have the strength to serve Him.
וגם בסתם
The same applies when there is no specific intent,
כל אדם העובד ה׳, שבכח האכילה ההיא לומד ומתפלל לה׳
with any person who serves G‑d, who studies [Torah] and prays to G‑d with the energy derived from this eating,
ונמצא שנעשו אותיות התורה והתפלה העולה לה׳, מכח הנברר מהמאכל ההוא
so that the letters of Torah and of prayer which ascend to G‑d are formed out of the energy distilled from that food.
In other words, the life-force that derives from kelipat nogah is thereby elevated to G‑d.
וזהו בחול
This is so during the week: In order for the food eaten on weekdays to be elevated, it must be utilized for Torah or prayer.
אבל בשבת, שיש עליה לקליפת נוגה בעצמה, עם החיצוניות שבכל העולמות
But on the Sabbath, the kelipat nogah itself is elevated, together with the external aspect of all the worlds, for the Sabbath is characterized by the “elevation of the worlds” (aliyat haolamot).2
לכן מצוה לאכול כל תענוגים בשבת
It is therefore a mitzvah to eat all kinds of pleasurable things on the Sabbath, for the sake of oneg Shabbat(“enjoying the Sabbath”), irrespective of the fact that it gives one the strength to serve G‑d,
ולהרבות בבשר ויין
and to partake of more meat and wine than usual,
אף שבחול נקרא זולל וסובא
even though on a weekday one would be called a glutton and a drunkard.
מה שאין כן בדבר איסור
It is otherwise with a forbidden thing.
שאינו יכול לעלות, לא בשבת ולא בחול, גם כשמתפלל ולומד בכח ההוא
It cannot ascend [to holiness,] neither on the Sabbath nor on a weekday, even if one were to pray and study with that energy, i.e., with the energy derived from eating it3׳—
אם לא שאכל לפיקוח נפש, שהתירו רז״ל, ונעשה היתר גמור
unless one ate in order to save an endangered life, which is permitted by our Sages, of blessed memory, so that [the food] becomes [entirely]4 permissible.
אבל הלימוד בתורה, אף הלכות איסור והיתר, טומאה וטהרה
But the study of Torah, even the laws of issur and hetter, impurity and purity, i.e., not the objects but the laws concerning them,
שהם המשניות וברייתות שבגמרא
those being the Mishnayot and the Beraitot in the Gemara that address these issues,
ופוסקים, המבארים ומבררים דבריהם להלכה למעשה
and the codifiers who explain and clarify their words for practical application,
הן הן גופי תורה שבעל פה
these constitute the body of the Oral Torah,
שהיא ספירת מלכות דאצילות, כדאיתא בזהר הקדוש, במקומות אין מספר
which is the Sefirah of Malchut in [the World of] Atzilut, as stated in innumerable places in the sacred Zohar.
ובריש תיקונים: מלכות: פה, ותורה שבעל פה קרינן לה
It is likewise written at the beginning of the Tikkunim,5 “Malchut (lit.,‘sovereignty’) — that is the Mouth, which we call the Oral Torah.”
ובאצילות, איהו וגרמוהי חד בהון
And in Atzilut, “He and His causations (garmohi; lit., ‘organs’) are one in them.” I.e., the [infinite] Ein Sof-light, and the vessels (kelim) which emanate from Him, and so too His attributes, are all one with Him — in the Sefirot.6
דהיינו, שאור אין סוף ברוך הוא מתייחד באצילות בתכלית היחוד, שהוא ורצונו וחכמתו המלובשים בדבורו, שנקרא מלכות, הכל אחד
That is, the [infinite] Ein Sof-light unites itself in Atzilut in an absolute unity, so that He, and His will and wisdom — vested in His speech, which is called Malchut — are entirely one.
This indivisible level of Divinity can thus not be described in compound terms, as the Tree of Knowledge of [both] Good and Evil. And the laws of the Oral Torah — in the Mishnayot, the Beraitot and the legal codes — which relate to the Sefirah of Malchut in the World of Atzilut, partake of the same indivisible unity. These laws can thus not be described in terms of the Tree of Knowledge of [both] Good and Evil.
* * *
| FOOTNOTES | |
| 1. | Shaar 49, ch. 2. |
| 2. | Note of the Rebbe: “With regard to the above, compare the Alter Rebbe’s own wording (in Torah Or, Parshat Chayei Sarah) and see the commentary of the Tzemach Tzedek (printed as an addendum to the Kehot editions of Torah Or).” |
| 3. | Cf. Tanya, ch. 7. |
| 4. | See the Addendum to this chapter. |
| 5. | Tikkunei Zohar, p. 17a (in the Introduction that begins Patach Eliyahu). |
| 6. | These terms are explained above, at the beginning of Epistle 20 (Vol. IV in the present series, p. 357). |
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
• Confessing Sins
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
FOOTNOTES
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
• Rambam - 1 Chapter a Day: Kelim - Chapter 10
• Kelim - Chapter 10
• Teshuvah - Chapter One
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• "Today's Day"
• Friday, Cheshvan 7, 5704
Torah lessons: Chumash: Lech L'cha, Shishi with Rashi.
Tehillim: 39-43.
Tanya: But, in truth, (p. 555) ...are entirely one. (p. 557).
Since Torah was given, the correct sequence1 is: First, removal of the orla2 of the body, then of the tongue, then of the heart - deed, speech, then thought.
Our father Avraham, who lived prior to the giving of the Torah, however, first recognized his Creator - thought; then he disseminated G-dliness - speech; and finally circumcision3 - deed.
FOOTNOTES
1.Of man's avoda.
2.Lit. "foreskin." The layer of dullness, insensitivity. Compare Devarim 10:16 "You shall circumcise the orla of your hearts."
3.Removal of the orla.
• Daily Thought:
Working With the Body
It used to be that the soul fought with the body, until one conquered the other by force.
Then the Baal Shem Tov came and taught a new path: The body, too, could come to appreciate those things the soul desires.
In the place of self-affliction and fasting, the Baal Shem Tov showed his students the way of meditation and joy. Every need of the body, he taught, could provide a channel to carry the soul high.[Hayom Yom, 28 Shvat. 16 Tamuz 5716. Igrot Kodesh, vol. 6 page 157. Ibid, vol. 10, page 240.]
-------
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
FOOTNOTES
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
• Rambam - 1 Chapter a Day: Kelim - Chapter 10
• Kelim - Chapter 10
1
Pegs that reinforce a ceiling that are made to be pounded into wood are not susceptible to impurity. Similarly, this ruling applies to pegs that are pounded into walls to serve as hangers. If they are made to serve as an independent k'li, they are susceptible to impurity.
What is implied? A hook that was installed to enable one to open and lock a door, to remove a wick, or it was placed in a handmill or a mill powered by a donkey is susceptible to impurity. If it was made to open a barrel, it is pure unless its point is sharpened.
א
מסמרות שמחזיקין בהן התקרה העשויין לתקוע אותו בעצים אינן מקבלין טומאה וכן המסמרות שתוקעין אותן בכותלים לתלות בהן ואם התקינו להיות כלי בפ"ע מקבל טומאה כיצד מסמר שהתקינו להיות פותח ונועל בה או להוציא את הפתילה או שנתנו ברחיים של יד או של חמור ה"ז מקבל טומאה התקינו לפתוח בו את החבית טהור עד שיצרפנו:
2
A peg that is made as a sign to guard an entrance is not susceptible to impurity. Similarly, the peg of a money-changer on which he hangs his scale and his purse is pure. Similarly, pegs for metal brushes are pure even though these pegs have a different form than other pegs used as hangers.
ב
מסמר העשוי בסימן לשמירת הפתח אינו מקבל טומאה וכן מסמר של שולחני שתולה בו המאזנים והכיס טהור וכן תלויי המגרדות טהורות אע"פ שמסמרין אלו משונין בצורתן משאר מסמרות התקיעה:
3
A bloodletter's needle, i.e., the utensil with which he draws blood, is susceptible to impurity. The pointer of a sundial is pure.
ג
מסמר הגרע והוא הכלי שמקיזין מקבל טומאה ומסמר של אבן השעות טהור:
4
A weaver's needle, i.e., the long needle that is like a spit which the weaver inserts into a cylinder coming from a reed or wood around which he winds the threads is susceptible to impurity.
ד
מסמר הגרדי והוא המסמר הארוך כעין שפוד שמכניס בו האורג שפופרת הקנה או העץ ולופף עליה חוטים מקבל טומאה:
5
These are the metal keilim in a wagon that are susceptible to impurity: the metal shaft, the wooden yoke, the wings into which the straps are inserted, the metal rod below the necks of the animals, the support, the "limper," the containers, the bell, the hook, and the pegs which attach all the different parts of the wagon together.
These are the components of a wagon that are pure: a plated wooden shaft, the wings that are made only as ornamental articles, a reed that makes a sound, a lead plate hanging from the neck of an animal, the metal rimming of a wheel, ornamental plates, and coatings. Similarly, all other pegs it contains are pure.
ה
אלו כלי מתכות המתטמאות בעגלה: העול של מתכת והקטרב והכנפיים המקבלות את הרצועות וברזל שתחת צוארי הבהמה והסומך והמחגר והתמחויות והענבול והצנירה ומסמר המחבר את כולם ואלו טהורים בעגלה: העול של עץ המצופה וכנפיים העשויין לנוי והשפופרות המשמיעות את הקול והאבר שבצד צוארי בהמה והסובב של גלגל והטסין והציפויין ושאר כל המסמרות שבה טהורין:
6
The scorpion of the olive press is susceptible to ritual impurity. Even though a chest for ground lentils is pure, if there is a metal carriage below it, it is susceptible to impurity.
ו
עקרב בית הבד מקבל טומאה ארון של גרוסות אף על פי שהוא טהור אם היתה תחתיו עגלה של מתכת הרי זו מקבלת טומאה:
7
A pepper mill is susceptible to ritual impurity because of each of the three keilim of which it is comprised: one is susceptible to impurity because it is a metal k'li, another, because it is a receptacle, and the third, because it is a sieve.
ז
ריחיים של פלפלין מקבלת טומאה משום שלשה כלים משום כלי מתכות ומשום כלי קיבול ומשום כברה:
8
A metal door in a cabinet of a homeowner is not susceptible to impurity. Such a door in a cabinet of a doctor is susceptible to impurity, because bandages are placed there and scissors are hung from it.
ח
הדלת של מתכת שבמגדל של בעלי בתים אינה מקבלת טומאה ושל רופאים מקבלת טומאה מפני שמניחים בה את האספלנית ותולה בה את המספריים:
9
Metal plates on which a hot pot is placed are susceptible to impurity. Those that are affixed to a range are pure.
ט
טסין של מתכת שמנערין בהן את הקדרה מקבלין טומאה והקבועין בכירה טהורין:
10
Tongs with which one squeezes the wick are susceptible to impurity. The metal bars that hold up a mill from its front are not susceptible to impurity, because they are made only in order to reinforce the mill.
י
המלקחיים שממעך בהן את הפתילה מקבלין טומאה והצינורות שתופסות בהם את הרחים מלמעלה אינן מקבלות טומאה מפני שאינן עשויות אלא לחזק:
11
A bolt that locks double-doors: if it is made of metal, it is impure. If it is made of wood coated with metal, it is pure
יא
קלוסטרא שנועלין בה הדלתות אם היתה של מתכת מתטמאה היתה של עץ ומצופה מתכת טהור:
12
The pointed end of a lock and the base of a lock are impure.
יב
הפין והפורנא טמאים:
13
The ball of a weaving needle is pure, because it serves the wood.
יג
פיקה של מתכת טהורה לפי שהיא משמשת את העץ:
14
A weaving needle, a spindle, a walking stick, and a symphonia or flute of metal are susceptible to impurity. If they are made of wood and coated with metal, they are pure with the exception of a symphonia which, if it has a receptacle for wings, is impure even if it is coated.
יד
הכוש והפימא והמקל וסמפוניא וחליל של מתכת מקבלין טומאה היו של עץ ומצופין מתכת טהור חוץ מן הסמפוניא שאם היה בה בית קיבול כנפים אע"פ שהיא מצופה טמאה:
15
With regard to a trumpet that is split up into different pieces: If only a craftsman would know how to put it together, it is susceptible to impurity while the pieces are connected. If anyone can take it apart and reconstruct it, it is not susceptible to impurity.
טו
החצוצרת שמפוצלת חליות חליות אם אין יודע להחזירה אלא אומן ה"ז מקבלת טומאה כשהיא מחוברת ואם יכולין הכל לפרקה ולהחזירה אינה מקבלת טומאה:
16
The end of the round trumpet on which one places his mouth when blowing is susceptible to impurity independently. The wide portion is not susceptible to impurity independently. While they are connected, everything is susceptible to impurity.
A similar ruling: The branches of a candelabrum are not susceptible to impurity, because they have an accompanying name. Its flower and its base are susceptible to impurity. While they are connected, all the components are susceptible to impurity.
טז
הקצה שמניחין הפה עליו בשעת תקיעה מקבל טומאה בפני עצמו והקצה האחר הרחב אינו מקבל טומאה בפני עצמו ובשעת חיבור הכל טמא כיוצא בו קני מנורה בפני עצמן אינן מקבלין טומאה מפני שיש להן שם לווי הפרח שלה והבסיס מתטמאין בפני עצמן ובשעת חיבור הכל טמא:
17
A target for arrows that has metal strips is susceptible to impurity. A metal boot placed on prisoners' feet is pure. A metal collar is susceptible to impurity.
A saw whose teeth were inserted into a slit in a lintel and project into the doorway is not susceptible to impurity even though one makes use of it. If he inserted it in the slit of the doorway after it became impure, it remains impure until one affixes it with a nail. If he turned it over, whether from above, from below or from the sides, it is pure.
יז
קורת החצים שהיא המטרה שיש בה לשונות של מתכת מקבלת טומאה ושמניחים אותה ברגלי האסורים טהורה והקולר מקבל טומאה מגירה שעשה שיניה לחור הדלת אע"פ שמשתמש בה אינה מקבלת טומאה ואם משנטמאת עשאה לחור הדלת ה"ז בטומאתה עד שיקבענה במסמר הפכה בין מלמעלה בין מלמטה בין מן הצדדים טהורה:
• Teshuvah - Chapter One
Introduction to Hilchos Teshuvah
[This text describes] one mitzvah; that a sinner should repent from his sin before God and confess.
This mitzvah and the fundamental principles [of faith] that follow in relation to it are explained in the coming chapters.
1
If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before God, blessed be, He as [Numbers 5:6-7] states: "If a man or a woman commit any of the sins of man... they must confess the sin that they committed."
This refers to a verbal confession. This confession is a positive command.
How does one confess: He states: "I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again."
These are the essential elements of the confessional prayer. Whoever
confesses profusely and elaborates on these matters is worthy of praise.
Those who bring sin offerings or guilt offerings must also [confess their sins] when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they repent and make a verbal confession as [Leviticus 5:5] states: "He shall confess the sin he has committed upon it."
Similarly, those obligated to be executed or lashed by the court do not attain atonement through their death or lashing unless they repent and confess. Similarly, someone who injures a colleague or damages his property, does not attain atonement, even though he pays him what he owes until he confesses and makes a commitment
never to do such a thing again as implied by the phrase [Numbers, loc. cit..], "any of the sins of man."
א
כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתודות לפני האל ברוך הוא שנאמר איש או אשה כי יעשו וגו' והתודו את חטאתם אשר עשו זה וידוי דברים וידוי זה מצות עשה כיצד מתודין אומר אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והרי נחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה וזהו עיקרו של וידוי וכל המרבה להתודות ומאריך בענין זה הרי זה משובח וכן בעלי חטאות ואשמות בעת שמביאין קרבנותיהן על שגגתן או על זדונן אין מתכפר להן בקרבנם עד שיעשו תשובה ויתודו וידוי דברים שנאמר והתודה אשר חטא עליה וכן כל מחוייבי מיתות בית דין ומחוייבי מלקות אין מתכפר להן במיתתן או בלקייתן עד שיעשו תשובה ויתודו וכן החובל בחבירו והמזיק ממונו אף על פי ששילם לו מה שהוא חייב לו אינו מתכפר עד שיתודה וישוב מלעשות כזה לעולם שנאמר מכל חטאות האדם:
2
Since the goat sent [to Azazel] atones for all of Israel, the High Priest confesses upon it as a spokesman for all of Israel as [Leviticus 16:21] states: "He shall confess upon it all the sins of the children of Israel."
The goat sent to Azazel atones for all the transgressions in the Torah, the severe and the lighter [sins]; those violated intentionally and those transgressed inadvertently; those which [the transgressor] became conscious of and those which he was not conscious of. All are atoned for by the goat sent [to Azazel].
This applies only if one repents. If one does not repent, the goat only atones for the light [sins].
Which are light sins and which are severe ones? The severe sins are those for which one is liable for execution by the court or karet.False and unnecessary oaths are also considered severe sins even though they are not [punished by] karet. [The violation of] the other prohibitions and [the failure to perform] positive commandments that are not punishable by karet are considered light [sins].
ב
שעיר המשתלח לפי שהוא כפרה על כל ישראל כהן גדול מתודה עליו על לשון כל ישראל שנאמר והתודה עליו את כל עונות בני ישראל שעיר המשתלח מכפר על כל עבירות שבתורה הקלות והחמורות בין שעבר בזדון בין שעבר בשגגה בין שהודע לו בין שלא הודע לו הכל מתכפר בשעיר המשתלח והוא שעשה תשובה אבל אם לא עשה תשובה אין השעיר מכפר לו אלא על הקלות ומה הן הקלות ומה הן החמורות החמורות הן שחייבין עליהם מיתת בית דין או כרת ושבועת שוא ושקר אף על פי שאין בהן כרת הרי הן מן החמורות ושאר מצות לא תעשה ומצות עשה שאין בהן כרת הם הקלות:
3
At present, when the Temple does not exist and there is no altar of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins. Even a person who was wicked his whole life and repented in his final moments will not be reminded of any aspect of his wickedness as [Ezekiel 33:12] states "the wickedness of the evil one will not cause him to stumble on the day he repents his wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus 16:30] states: "This day will atone for you."
ג
בזמן הזה שאין בית המקדש קיים ואין לנו מזבח כפרה אין שם אלא תשובה התשובה מכפרת על כל העבירות אפילו רשע כל ימיו ועשה תשובה באחרונה אין מזכירין לו שום דבר מרשעו שנאמר רשעת הרשע לא יכשל בה ביום שובו מרשעו ועצמו של יום הכפורים מכפר לשבים שנאמר כי ביום הזה יכפר עליכם:
4
Even though Teshuvah atones for all [sins] and the essence of Yom Kippur brings atonement, [there are different levels of sin and hence, differences in the degree of atonement.] There are sins that can be atoned for immediately and other sins which can only be atoned for over the course of time. What is implied?
If a person violates a positive command which is not punishable by karet and repents, he will not leave that place before he is forgiven. Concerning these sins, [Jeremiah 3:22] states: "Return, faithless children! I will heal your rebellious acts."
If a person violates a prohibition that is not punishable by karet or execution by the court and repents, Teshuvah has a tentative effect and Yom Kippur brings atonement as [Leviticus, loc. cit. states "This day will atone for you."
If a person violates [sins punishable by] karet or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these [sins, Psalms 89:33] states: "I will punish their transgression with a rod."
When does the above apply: When the desecration of God's name is not involved in the transgression. However, a person who desecrated God's name, even though he repented, Yom Kippur arrived while he continued his repentance, and he experienced suffering, will not be granted complete atonement until he dies. The three: repentance, Yom Kippur, and suffering have a tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for until you die."
ד
אע"פ שהתשובה מכפרת על הכל ועצמו של יוה"כ מכפר יש עבירות שהן מתכפרים לשעתן ויש עבירות שאין מתכפרים אלא לאחר זמן כיצד עבר אדם על מצות עשה שאין בה כרת ועשה תשובה אינו זז משם עד שמוחלין לו ובאלו נאמר שובו בנים שובבים ארפא משובותיכם וגו' עבר על מצות לא תעשה שאין בה כרת ולא מיתת בית דין ועשה תשובה תשובה תולה ויום הכפורים מכפר ובאלו נאמר כי ביום הזה יכפר עליכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין הבאין עליו גומרין לו הכפרה ולעולם אין מתכפר לו כפרה גמורה עד שיבואו עליו יסורין ובאלו נאמר ופקדתי בשבט פשעם ובנגעים עונם במה דברים אמורים בשלא חילל את השם בשעה שעבר אבל המחלל את השם אע"פ שעשה תשובה והגיע יום הכפורים והוא עומד בתשובתו ובאו עליו יסורין אינו מתכפר לו כפרה גמורה עד שימות אלא תשובה יוה"כ ויסורין שלשתן תולין ומיתה מכפרת שנאמר ונגלה באזני ה' צבאות וגו' אם יכופר העון הזה לכם עד תמותון:
Teshuvah - Chapter Two
1
[Who has reached] complete Teshuvah? A person who confronts the same situation in which he sinned when he has the potential to commit [the sin again], and, nevertheless, abstains and does not commit it because of his Teshuvah alone and not because of fear or a lack of strength.
For example, a person engaged in illicit sexual relations with a woman. Afterwards, they met in privacy, in the same country, while his love for her and physical power still persisted, and nevertheless, he abstained and did not transgress. This is a complete Baal-Teshuvah. This was implied by King Solomon in his statement [Ecclesiastes 12:1] "Remember your Creator in the days of your youth, [before the bad days come and the years draw near when you will say: `I have no desire for them.'"]
If he does not repent until his old age, at a time when he is incapable of doing what he did before, even though this is not a high level of repentance, he is a Baal-Teshuvah.
Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Ecclesiastes, op. cit.:2] continues: "Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain..." - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven.
א
אי זו היא תשובה גמורה זה שבא לידו דבר שעבר בו ואפשר בידו לעשותו ופירש ולא עשה מפני התשובה לא מיראה ולא מכשלון כח כיצד הרי שבא על אשה בעבירה ולאחר זמן נתייחד עמה והוא עומד באהבתו בה ובכח גופו ובמדינה שעבר בה ופירש ולא עבר זהו בעל תשובה גמורה הוא ששלמה אמר וזכור את בוראיך בימי בחורותיך ואם לא שב אלא בימי זקנותו ובעת שאי אפשר לו לעשות מה שהיה עושה אף על פי שאינה תשובה מעולה מועלת היא לו ובעל תשובה הוא אפילו עבר כל ימיו ועשה תשובה ביום מיתתו ומת בתשובתו כל עונותיו נמחלין שנאמר עד אשר לא תחשך השמש והאור והירח והכוכבים ושבו העבים אחר הגשם שהוא יום המיתה מכלל שאם זכר בוראו ושב קודם שימות נסלח לו:
2
What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as [Isaiah 55:7] states "May the wicked abandon his ways...." Similarly, he must regret the past as [Jeremiah 31:18] states: "After I returned, I regretted."
[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: "We will no longer say to the work of our hands: `You are our gods.'"
He must verbally confess and state these matters which he resolved in his heart.
ב
ומה היא התשובה הוא שיעזוב החוטא חטאו ויסירו ממחשבתו ויגמור בלבו שלא יעשהו עוד שנאמר יעזוב רשע דרכו וגו' וכן יתנחם על שעבר שנאמר כי אחרי שובי נחמתי ויעיד עליו יודע תעלומות שלא ישוב לזה החטא לעולם שנאמר ולא נאמר עוד אלהינו למעשה ידינו וגו' וצריך להתודות בשפתיו ולומר עניינות אלו שגמר בלבו:
3
Anyone who verbalizes his confession without resolving in his heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the carcass of] a lizard in his hand. His immersion will not be of avail until he casts away the carcass.
This principle is implied by the statement, [Proverbs 28:13], "He who confesses and forsakes [his sins] will be treated with mercy."
It is necessary to mention particularly one's sins as evidenced by [Moses' confession, Exodus 32:31]: "I appeal to You. The people have committed a terrible sin by making a golden idol."
ג
כל המתודה בדברים ולא גמר בלבו לעזוב הרי זה דומה לטובל ושרץ בידו שאין הטבילה מועלת לו עד שישליך השרץ וכן הוא אומר ומודה ועוזב ירוחם וצריך לפרוט את החטא שנאמר אנא חטא העם הזה חטאה גדולה ויעשו להם אלהי זהב:
4
Among the paths of repentance is for the penitent to
a) constantly call out before God, crying and entreating;
b) to perform charity according to his potential;
c) to separate himself far from the object of his sin;
d) to change his name, as if to say "I am a different person and not the same one who sinned;"
e) to change his behavior in its entirety to the good and the path of righteousness; and f) to travel in exile from his home. Exile atones for sin because it causes a person to be submissive, humble, and meek of spirit.
ד
מדרכי התשובה להיות השב צועק תמיד לפני השם בבכי ובתחנונים ועושה צדקה כפי כחו ומתרחק הרבה מן הדבר שחטא בו ומשנה שמו כלומר אני אחר ואיני אותו האיש שעשה אותן המעשים ומשנה מעשיו כולן לטובה ולדרך ישרה וגולה ממקומו שגלות מכפרת עון מפני שגורמת לו להכנע ולהיות עניו ושפל רוח:
5
It is very praiseworthy for a person who repents to confess in public and to make his sins known to others, revealing the transgressions he committed against his colleagues.
He should tell them: "Though I sinned against so and so, committing the following misdeeds.... Behold, I repent and express my regret." Anyone who, out of pride, conceals his sins and does not reveal them will not achieve complete repentance as [Proverbs 28:13] states: "He who conceals his sins will not succeed."
When does the above apply? In regard to sins between man and man. However, in regard to sins between man and God, it is not necessary to publicize one's [transgressions]. Indeed, revealing them is arrogant. Rather, a person should repent before God, blessed be He, and specifically mention his sins before Him. In public, he should make a general confession. It is to his benefit not to reveal his sins as [Psalms 32:1] states: "Happy is he whose transgression is forgiven, whose sin is covered."
ה
ושבח גדול לשב שיתודה ברבים ויודיע פשעיו להם ומגלה עבירות שבינו לבין חבירו לאחרים ואומר להם אמנם חטאתי לפלוני ועשיתי לו כך וכך והריני היום שב ומתנחם וכל המתגאה ואינו מודיע אלא מכסה פשעיו אין תשובתו גמורה שנאמר מכסה פשעיו לא יצליח בד"א בעבירות שבין אדם לחבירו אבל בעבירות שבין אדם למקום אינו צריך לפרסם עצמו ועזות פנים היא לו אם גילם אלא שב לפני האל ברוך הוא ופורט חטאיו לפניו ומתודה עליהם לפני רבים סתם וטובה היא לו שלא נתגלה עונו שנאמר אשרי נשוי פשע כסוי חטאה:
6
Even though repentance and calling out [to God] are desirable at all times, during the ten days between Rosh HaShanah and Yom Kippur, they are even more desirable and will be accepted immediately as [Isaiah 55:6] states: "Seek God when He is to be found."
When does the above apply? To an individual. However, in regard to a community, whenever they repent and cry out wholeheartedly, they are answered immediately as [Deuteronomy 4:7] states: "[What nation is so great that they have God close to them,] as God, our Lord, is whenever we call Him."
ו
אע"פ שהתשובה והצעקה יפה לעולם בעשרה הימים שבין ראש השנה ויום הכפורים היא יפה ביותר ומתקבלת היא מיד שנאמר דרשו ה' בהמצאו במה דברים אמורים ביחיד אבל צבור כל זמן שעושים תשובה וצועקין בלב שלם הם נענין שנאמר כה' אלהינו בכל קראנו אליו:
7
Yom Kippur is the time of Teshuvah for all, both individuals and the community at large. It is the apex of forgiveness and pardon for Israel. Accordingly, everyone is obligated to repent and confess on Yom Kippur.
The mitzvah of the confession of Yom Kippur begins on the day's eve, before one eats [the final meal], lest one choke to death in the meal before confessing.
Although a person confessed before eating, he should confess again in the evening service, Yom Kippur night, and similarly, repeat the confession in the morning, Musaf, afternoon, and Ne'ilahservices.
At which point [in the service] should one confess? An individual confesses after the Amidah and the Chazan confesses in the midst of the Amidah, in the fourth blessing.
ז
יוה"כ הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכפורים ומצות וידוי יום הכפורים שיתחיל מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתודה ואף על פי שהתודה קודם שיאכל חוזר ומתודה בלילי יוה"כ ערבית וחוזר ומתודה בשחרית ובמוסף ובמנחה ובנעילה והיכן מתודה יחיד אחר תפלתו ושליח צבור באמצע תפלתו בברכה רביעית:
8
The confessional prayer customarily recited by all Israel is: "For we have all sinned...." This is the essence of the confessional prayer.
Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."
חSins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."
הוידוי שנהגו בו כל ישראל אבל אנחנו חטאנו (כולנו) והוא עיקר הוידוי עבירות שהתודה עליהם ביום הכפורים זה חוזר ומתודה עליהן ביוה"כ אחר אע"פ שהוא עומד בתשובתו שנאמר כי פשעי אני אדע וחטאתי נגדי תמיד:
9
Teshuvah and Yom Kippur only atone for sins between man and God; for example, a person who ate a forbidden food or engaged in forbidden sexual relations, and the like. However, sins between man and man; for example, someone who injures a colleague, curses a colleague, steals from him, or the like will never be forgiven until he gives his colleague what he owes him and appeases him.
[It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him.
Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him.
If his colleague does not desire to forgive him, he should bring a group of three of his friends and approach him with them and request [forgiveness]. If [the wronged party] is not appeased, he should repeat the process a second and third time. If he [still] does not want [to forgive him], he may let him alone and need not pursue [the matter further]. On the contrary, the person who refuses to grant forgiveness is the one considered as the sinner.
[The above does not apply] if [the wronged party] was one's teacher. [In that instance,] a person should continue seeking his forgiveness, even a thousand times, until he forgives him.
ט
אין התשובה ולא יום הכפורים מכפרין אלא על עבירות שבין אדם למקום כגון מי שאכל דבר אסור או בעל בעילה אסורה וכיוצא בהן אבל עבירות שבין אדם לחבירו כגון החובל את חבירו או המקלל חבירו או גוזלו וכיוצא בהן אינו נמחל לו לעולם עד שיתן לחבירו מה שהוא חייב לו וירצהו אף על פי שהחזיר לו ממון שהוא חייב לו צריך לרצותו ולשאול ממנו שימחול לו אפילו לא הקניט את חבירו אלא בדברים צריך לפייסו ולפגע בו עד שימחול לו לא רצה חבירו למחול לו מביא לו שורה של שלשה בני אדם מריעיו ופוגעין בו ומבקשין ממנו לא נתרצה להן מביא לו שניה ושלישית לא רצה מניחו והולך לו וזה שלא מחל הוא החוטא ואם היה רבו הולך ובא אפילו אלף פעמים עד שימחול לו:
10
It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge.
This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel."
י
אסור לאדם להיות אכזרי ולא יתפייס אלא יהא נוח לרצות וקשה לכעוס ובשעה שמבקש ממנו החוטא למחול מוחל בלב שלם ובנפש חפיצה ואפילו הצר לו וחטא לו הרבה לא יקום ולא יטור וזהו דרכם של זרע ישראל ולבם הנכון אבל העובדי כוכבים ערלי לב אינן כן אלא ועברתן שמרה נצח וכן הוא אומר על הגבעונים לפי שלא מחלו ולא נתפייסו והגבעונים לא מבני ישראל המה:
11
If a person wronged a colleague and the latter died before he could ask him for forgiveness, he should take ten people and say the following while they are standing before the colleague's grave: "I sinned against God, the Lord of Israel, and against this person by doing the following to him...."
If he owed him money, he should return it to his heirs. If he is unaware of the identity of his heirs, he should place [the sum] in [the hands of] the court and confess.
יא
החוטא לחבירו ומת חבירו קודם שיבקש מחילה מביא עשרה בני אדם ומעמידן על קברו ויאמר בפניהם חטאתי לה' אלהי ישראל ולפלוני זה שכך וכך עשיתי לו ואם היה חייב לו ממון יחזירו ליורשים לא היה יודע לו יורשין יניחנו בבית דין ויתודה:
Teshuvah - Chapter Three
1
Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni.
The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [termed] righteous. If their sins are greater, it is [termed] wicked. The same applies to the entire world.
א
כל אחד ואחד מבני האדם יש לו זכיות ועונות מי שזכיותיו יתירות על עונותיו צדיק ומי שעונותיו יתירות על זכיותיו רשע מחצה למחצה בינוני וכן המדינה אם היו זכיות כל יושביה מרובות על עונותיהן הרי זו צדקת ואם היו עונותיהם מרובין הרי זו רשעה וכן כל העולם כולו:
2
If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions."
Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great....
In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']"
This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good."
The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.
ב
אדם שעונותיו מרובין על זכיותיו מיד הוא מת ברשעו שנאמר על רוב עונך וכן מדינה שעונותיה מרובין מיד היא אובדת שנאמר זעקת סדום ועמורה כי רבה וגו' וכן כל העולם כולו אם היו עונותיהם מרובין מזכיותיהן מיד הן נשחתין שנאמר וירא ה' כי רבה רעת האדם ושקול זה אינו לפי מנין הזכיות והעונות אלא לפי גודלם יש זכות שהיא כנגד כמה עונות שנאמר יען נמצא בו דבר טוב ויש עון שהוא כנגד כמה זכיות שנאמר וחוטא אחד יאבד טובה הרבה ואין שוקלין אלא בדעתו של אל דעות והוא היודע היאך עורכין הזכיות כנגד העונות:
3
Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds].
Just as a person's merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the world together with his merits are weighed on the festival of Rosh HaShanah. If one is found righteous, his [verdict] is sealed for life. If one is found wicked, his [verdict] is sealed for death. A Beinoni's verdict remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for life. If not, his [verdict] is sealed for death.
ג
כל מי שניחם על המצות שעשה ותהה על הזכיות ואמר בלבו ומה הועלתי בעשייתן הלואי לא עשיתי אותן הרי זה איבד את כולן ואין מזכירים לו שום זכות בעולם שנאמר וצדקת הצדיק לא תצילנו ביום רשעו אין זה אלא בתוהה על הראשונות וכשם ששוקלין זכיות אדם ועונותיו בשעת מיתתו כך בכל שנה ושנה שוקלין עונות כל אחד ואחד מבאי העולם עם זכיותיו ביום טוב של ראש השנה מי שנמצא צדיק נחתם לחיים ומי שנמצא רשע נחתם למיתה והבינוני תולין אותו עד יום הכפורים אם עשה תשובה נחתם לחיים ואם לאו נחתם למיתה:
4
Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.
Accordingly, throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself.
[On the other hand,] if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by [Proverbs 10:25] "A righteous man is the foundation of the world," i.e., he who acted righteously, tipped the balance of the entire world to merit and saved it.
For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.
During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak.
ד
אע"פ שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם אלו השוכחים את האמת בהבלי הזמן ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם ויעזוב כל אחד מכם דרכו הרעה ומחשבתו אשר לא טובה לפיכך צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו חייב וכן כל העולם חציו זכאי וחציו חייב חטא חטא אחד הרי הכריע את עצמו ואת כל העולם כולו לכף חובה וגרם לו השחתה עשה מצוה אחת הרי הכריע את עצמו ואת כל העולם כולו לכף זכות וגרם לו ולהם תשועה והצלה שנאמר וצדיק יסוד עולם זה שצדק הכריע את כל העולם לזכות והצילו ומפני ענין זה נהגו כל בית ישראל להרבות בצדקה ובמעשים טובים ולעסוק במצות מראש השנה ועד יוה"כ יתר מכל השנה ונהגו כולם לקום בלילה בעשרה ימים אלו ולהתפלל בבתי כנסיות בדברי תחנונים ובכיבושין עד שיאור היום:
5
When a person's sins are being weighed against his merits, [God] does not count a sin that was committed only once or twice. [A sin] is only [counted] if it was committed three times or more.
Should it be found that [even] those sins committed more than three times outweigh a person's merits, the sins that were committed twice [or less] are also added and he is judged for all of his sins.
If his merits are equal to [or greater than the amount of] his sins committed which were committed more than three times, [God] forgives his sins one after the other, i.e., the third sin [is forgiven because] it is considered as a first sin, for the two previous sins were already forgiven. Similarly, after the third sin is forgiven, the fourth sin is considered as a "first" [sin and is forgiven according to the same principle].
The same [pattern is continued] until [all his sins] are concluded.
When does the above apply? In regard to an individual as can be inferred from [Job 33:29] "All these things, God will do twice or three times with a man." However, in regard to a community, [retribution for] the first, second, and third sins is held in abeyance as implied by [Amos 2:6] "For three sins of Israel, [I will withhold retribution,] but for the fourth, I will not withhold it." When a reckoning [of their merits and sins] is made according to the above pattern, the reckoning begins with the fourth [sin].
[As mentioned above,] a Beinoni [is one whose scale is equally balanced between merit and sin]. However, if among his sins is [the
neglect of the mitzvah of] tefillin [to the extent that] he never wore them even once, he is judged according to his sins. He will, nevertheless, be granted a portion in the world to come.
Similarly, all the wicked whose sins are greater [than their merits] are judged according to their sins, but they are granted a portion in the world to come for all Israel have a share in the world to come as [Isaiah 60:21] states "Your people are all righteous, they shall inherit the land forever." "The land" is an analogy alluding to "the land of life," i.e., the world to come. Similarly, the "pious of the nations of the world" have a portion in the world to come.
ה
בשעה ששוקלין עונות אדם עם זכיותיו אין מחשבין עליו עון שחטא בו תחלה ולא שני אלא משלישי ואילך אם נמצאו עונותיו משלישי ואילך מרובין על זכיותיו אותם שתי עונות מצטרפים ודנין אותו על הכל ואם נמצאו זכיותיו כנגד עונותיו אשר מעון שלישי ואילך מעבירים כל עונותיו ראשון ראשון לפי שהשלישי נחשב ראשון שכבר נמחלו השנים וכן הרביעי הרי הוא ראשון שכבר נמחל השלישי וכן עד סופן בד"א ביחיד שנאמר הן כל אלה יפעל אל פעמים שלש עם גבר אבל הצבור תולין להן עון ראשון שני ושלישי שנאמר על שלשה פשעי ישראל ועל ארבעה לא אשיבנו וכשמחשבין להן על דרך זה מחשבין להן מרביעי ואילך הבינונים אם היה בכלל מחצה עונות שלהן שלא הניח תפילין מעולם דנין אותו כפי חטאו ויש לו חלק לעולם הבא וכן כל הרשעים שעונותיהן מרובים דנין אותן כפי חטאיהם ויש להן חלק לעולם הבא שכל ישראל יש להם חלק לעולם הבא אע"פשחטאו שנאמר ועמך כולם צדיקים לעולם יירשו ארץ ארץ זו משל כלומר ארץ החיים והוא העולם הבא וכן חסידי אומות העולם יש להם חלק לעולם הבא:
6
The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off and they are judged for their great wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead and the coming of the [Messianic] redeemer,
those who rebel [against God],
those who cause the many to sin,
those who separate themselves from the community,
those who proudly commit sins in public as Jehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for reasons other than the service of God,
murderers,
slanderers,
one who extends his foreskin [so as not to appear circumcised].
ו
ואלו הן שאין להן חלק לעולם הבא אלא נכרתים ואובדין ונידונין על גודל רשעם וחטאתם לעולם ולעולמי עולמים:
המינים והאפיקורוסין והכופרים בתורה והכופרים בתחיית המתים ובביאת הגואל המורדים ומחטיאי הרבים והפורשין מדרכי צבור והעושה עבירות ביד רמה בפרהסיא כיהויקים והמוסרים ומטילי אימה על הצבור שלא לשם שמים ושופכי דמים ובעלי לשון הרע והמושך ערלתו:
7
Five individuals are described as Minim:
a) one who says there is no God nor ruler of the world;
b) one who accepts the concept of a ruler, but maintains that there are two or more;
c) one who accepts that there is one Master [of the world], but maintains that He has a body or form;
d) one who maintains that He was not the sole First Being and Creator of all existence;
e) one who serves a star, constellation, or other entity so that it will serve as an intermediary between him and the eternal Lord.
Each of these five individuals is a Min.
ז
חמשה הן הנקראים מינים:
האומר שאין שם אלוה ואין לעולם מנהיג והאומר שיש שם מנהיג אבל הן שנים או יותר והאומר שיש שם רבון אחד אבל שהוא גוף ובעל תמונה וכן האומר שאינו לבדו הראשון וצור לכל וכן העובד כוכב או מזל וזולתו כדי להיות מליץ בינו ובין רבון העולמים כל אחד מחמשה אלו הוא מין:
8
Three individuals are described as Epicursim:
a) one who denies the existence of prophecy and maintains that there is no knowledge communicated from God to the hearts of men;
b) one who disputes the prophecy of Moses, our teacher;'
c) one who maintains that the Creator is not aware of the deeds of men.
Each of these three individuals is an Epicurus.
There are three individuals who are considered as one "who denies the Torah":
a) one who says Torah, even one verse or one word, is not from God. If he says: "Moses made these statements independently," he is denying the Torah.
b) one who denies the Torah's interpretation, the oral law, or disputes [the authority of] its spokesmen as did Tzadok and Beitus.
c) one who says that though the Torah came from God, the Creator has replaced one mitzvah with another one and nullified the original Torah, like the Arabs [and the Christians].
Each of these three individuals is considered as one who denies the Torah.
ח
שלשה הן הנקראים אפיקורסין:
האומר שאין שם נבואה כלל ואין שם מדע שמגיע מהבורא ללב בני האדם והמכחיש נבואתו של משה רבינו והאומר שאין הבורא יודע מעשה בני האדם כל אחד משלשה אלו הן אפיקורוסים שלשה הן הכופרים בתורה:
האומר שאין התורה מעם ה' אפילו פסוק אחד אפילו תיבה אחת אם אמר משה אמרו מפי עצמו הרי זה כופר בתורה וכן הכופר בפרושה והוא תורה שבעל פה והמכחיש מגידיה כגון צדוק ובייתוס והאומר שהבורא החליף מצוה זו במצוה אחרת וכבר בטלה תורה זו אע"פ שהיא היתה מעם ה' כגון ההגרים כל אחד משלשה אלו כופר בתורה:
9
Among Israel, there are two categories of apostates: an apostate in regard to a single mitzvah and an apostate in regard to the entire Torah.
An apostate in regard to a single mitzvah is someone who has made a practice of willfully committing a particular sin [to the point where] he is accustomed to committing it and his deeds are public knowledge. [This applies] even though [the sin] is one of the minor ones. For example, someone who has made a practice of constantly wearing sha'atnez or cutting off his sideburns so that it appears that, in regard to him, it is as if this mitzvah has been nullified entirely. Such a person is considered an apostate in regard to that matter. This applies [only] if he [commits the sin] with the intent of angering God.
An example of an apostate in regard to the entire Torah is one who turn to the faith of the gentiles when they enact [harsh] decrees [against the Jews] and clings to them, saying: "What value do I have in clinging to Israel while they are debased and pursued. It's better to cling to those who have the upper hand." Such an individual is an apostate in regard to the entire Torah.
ט
שנים הם המומרים מישראל:
המומר לעבירה אחת והמומר לכל התורה כולה מומר לעבירה אחת זה שהחזיק עצמו לעשות אותה עבירה בזדון והורגל ונתפרסם בה אפילו היתה מן הקלות כגון שהוחזק תמיד ללבוש שעטנז או להקיף פאה ונמצא כאלו בטלה מצוה זו מן העולם אצלו הרי זה מומר לאותו דבר והוא שיעשה להכעיס מומר לכל התורה כולה כגון החוזרים לדתי העובדי כוכבים בשעה שגוזרין גזרה וידבק בהם ויאמר מה בצע לי להדבק בישראל שהם שפלים ונרדפים טוב לי שאדבק באלו שידם תקיפה הרי זה מומר לכל התורה כולה:
10
[The category of] "those who cause the many to sin" includes those who cause them to commit a severe sin like Jeroboam, Tzadok, or Beitus; and also, those who cause them to commit a slight sin, even the nullification of a positive command.
It includes [both] those who force others to sin like Menasheh who would kill the Jews if they did not worship idols and those who entice others and lead them astray.
י
מחטיאי הרבים כיצד אחד שהחטיא בדבר גדול כגון ירבעם וצדוק ובייתוס ואחד שהחטיא בדבר קל אפילו לבטל מצות עשה ואחד האונס אחרים עד שיחטאו כמנשה שהיה הורג את ישראל עד שיעבדו עבודת כוכבים או שהטעה אחרים והדיחם:
11
A person who separates himself from the community [may be placed in this category] even though he has not transgressed any sins. A person who separates himself from the congregation of Israel and does not fulfill mitzvot together with them, does not take part in their hardships, or join in their [communal] fasts, but rather goes on his own individual path as if he is from another nation and not [Israel], does not have a portion in the world to come.
"Those who proudly commit sins in public as Jehoyakim did," whether they commit slight sins or severe ones, have no portion in the world to come. Such behavior is referred to as "acting brazen-facedly against the Torah," for he acted insolently, in open [defiance], without feeling any shame despite the Torah's words.
יא
הפורש מדרכי צבור ואף על פי שלא עבר עבירות אלא נבדל מעדת ישראל ואינו עושה מצות בכללן ולא נכנס בצרתן ולא מתענה בתעניתן אלא הולך בדרכו כאחד מגויי הארץ וכאילו אינו מהן אין לו חלק לעולם הבא העושה עבירות ביד רמה כיהויקים בין שעשה קלות בין שעשה חמורות אין לו חלק לעולם הבא וזהו הנקרא מגלה פנים בתורה מפני שהעיז מצחו וגילה פניו ולא בוש מדברי תורה:
12
There are two categories of "those who betray Jews to gentiles:" one who betrays a colleague to the gentiles so that they may kill him or beat him; and one who gives over a colleague's money to gentiles or to a person who commandeers property and is, therefore, considered like a gentile.
Neither of the two has a portion in the world to come.
יב
שנים הם המוסרין:
המוסר חבירו ביד עכו"ם להורגו או להכותו והמוסר ממון חבירו ביד עכו"ם או ביד אנס שהוא כעכו"ם ושניהם אין להם חלק לעוה"ב:
13
"Those who cast fear upon the people for reasons other than the service of God" - This refers to one who rules the community with a strong hand and [causes] them to revere and fear him. His intent is only for his own honor and none of his desires are for God's honor; for example, the gentile kings.
יג
מטילי אימה על הצבור שלא לשם שמים זה הרודה צבור בחזקה והם יראים ומפחדים ממנו וכוונתו לכבוד עצמו וכל חפציו שלא לכבוד שמים כגון מלכי העכו"ם:
14
All the twenty four individuals listed above will not receive a portion in the world to come even though they are Jewish.
There are other sins which are less severe than those mentioned. Nevertheless, our Sages said that a person who frequently commits them will not receive a portion in the world to come and [counseled] that these [sins] be avoided and care be taken in regard to them. They are:
one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname;
one who embarrasses a colleague in public;
one who takes pride in his colleague's shame;
one who disgraces Torah Sages;
one who disgraces his teachers;
one who degrades the festivals; and
one who profanes sacred things.
When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented. However, if such a person repents from his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come, for nothing can stand in the way of Teshuvah.
Even if he denies God's existence throughout his life and repents in his final moments, he merits a portion in the world to come as implied by [Isaiah 57:19] "`Peace, peace, to the distant and the near,' declares God. `I will heal him.'"
Any wicked person, apostate, or the like, who repents, whether in an open, revealed manner or in private, will be accepted as implied by [Jeremiah 3:22] "Return, faithless children." [We may infer] that even if one is still faithless, as obvious from the fact that he repents in private and not in public, his Teshuvah will be accepted.
יד
כל אחד ואחד מעשרים וארבעה אנשים אלו שמנינו אף על פי שהן מישראל אין להם חלק לעוה"ב ויש עבירות קלות מאלו ואעפ"כ אמרו חכמים שהרגיל בהן אין להם חלק לעוה"ב וכדי הן להתרחק מהן ולהזהר בהן ואלו הן:
המכנה שם לחבירו והקורא לחבירו בכינויו והמלבין פני חבירו ברבים והמתכבד בקלון חבירו והמבזה תלמידי חכמים והמבזה רבותיו והמבזה את המועדות והמחלל את הקדשים במה דברים אמורים שכל אחד מאלו אין לו חלק לעוה"ב כשמת בלא תשובה אבל אם שב מרשעו ומת והוא בעל תשובה הרי זה מבני העולם הבא שאין לך דבר שעומד בפני התשובה אפילו כפר בעיקר כל ימיו ובאחרונה שב יש לו חלק לעולם הבא שנאמר שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו כל הרשעים והמומרים וכיוצא בהן שחזרו בתשובה בין בגלוי בין במטמוניות מקבלין אותן שנאמר שובו בנים שובבים אע"פ שעדין שובב הוא שהרי בסתר שב ולא בגלוי מקבלין אותו בתשובה:
• Tuesday, 7 Cheshvan, 5777 · 8 November 2016
• "Today's Day"
• Friday, Cheshvan 7, 5704
Torah lessons: Chumash: Lech L'cha, Shishi with Rashi.
Tehillim: 39-43.
Tanya: But, in truth, (p. 555) ...are entirely one. (p. 557).
Since Torah was given, the correct sequence1 is: First, removal of the orla2 of the body, then of the tongue, then of the heart - deed, speech, then thought.
Our father Avraham, who lived prior to the giving of the Torah, however, first recognized his Creator - thought; then he disseminated G-dliness - speech; and finally circumcision3 - deed.
FOOTNOTES
1.Of man's avoda.
2.Lit. "foreskin." The layer of dullness, insensitivity. Compare Devarim 10:16 "You shall circumcise the orla of your hearts."
3.Removal of the orla.
• Daily Thought:
Working With the Body
It used to be that the soul fought with the body, until one conquered the other by force.
Then the Baal Shem Tov came and taught a new path: The body, too, could come to appreciate those things the soul desires.
In the place of self-affliction and fasting, the Baal Shem Tov showed his students the way of meditation and joy. Every need of the body, he taught, could provide a channel to carry the soul high.[Hayom Yom, 28 Shvat. 16 Tamuz 5716. Igrot Kodesh, vol. 6 page 157. Ibid, vol. 10, page 240.]
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