Daily Quote:
"And you shall love the L-rd your G-d with all your heart, with all your soul, and with all your might (me'od)" (Deuteronomy 6:4). "With all your heart" -- with both your inclinations, with your good inclination and with your evil inclination. "With all your soul" -- even to the point that someone takes your life. "With all your meod" -- with all your money. Another interpretation: "With all your me'od" -- whatever measure (middah) He metes out (moded) to you, thank (modeh) Him exceedingly (me'od me'od).[Talmud, Berachot 54a]
Chitas and Rambam for today:
Chumash: Parshat Lech-Lecha, 4th Portion (Genesis 14:1-14:20) with Rashi
• Genesis Chapter 14
1Now it came to pass in the days of Amraphel the king of Shinar, Arioch the king of Ellasar, Chedorlaomer the king of Elam, and Tidal the king of Goyim. אוַיְהִ֗י בִּימֵי֙ אַמְרָפֶ֣ל מֶֽלֶךְ־שִׁנְעָ֔ר אַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר כְּדָרְלָעֹ֨מֶר֙ מֶ֣לֶךְ עֵילָ֔ם וְתִדְעָ֖ל מֶ֥לֶךְ גּוֹיִֽם:
Amraphel: This is Nimrod, who said (אָמַר) to Abram, “Fall (פּוֹל) into the fiery furnace.” (Gen. Rabbah) [from Mid. Tan., Lech Lecha 6; Er. 53a, Targum Jonathan] אמרפל: הוא נמרוד שאמר לאברהם פול לתוך כבשן האש:
the king of Goyim: There is a place named Goyim, because [people] from many nations (גּוֹיִם) and places assembled there, and they crowned over them a man named Tidal (Gen. Rabbah 42:4). מלך גוים: מקום יש ששמו גוים, על שם שנתקבצו שמה מכמה אומות ומקומות והמליכו איש עליהם ושמו תדעל:
2That they waged war with Bera the king of Sodom and with Birsha the king of Gomorrah, Shineab the king of Admah, and Shemeber the king of Zeboiim, and the king of Bela, which is Zoar. בעָשׂ֣וּ מִלְחָמָ֗ה אֶת־בֶּ֨רַע֙ מֶ֣לֶךְ סְדֹ֔ם וְאֶת־בִּרְשַׁ֖ע מֶ֣לֶךְ עֲמֹרָ֑ה שִׁנְאָ֣ב | מֶ֣לֶךְ אַדְמָ֗ה וְשֶׁמְאֵ֨בֶר֙ מֶ֣לֶךְ צְבוֹיִ֔ם (כתיב צביים) וּמֶ֥לֶךְ בֶּ֖לַע הִיא־צֹֽעַר:
Bera: He was evil (רַע) to Heaven and evil to people. [from Tan. Lech Lecha 8] ברע: רע לשמים ורע לבריות:
Birsha: He was elevated in wickedness (רֶשַׁע). [cf. Tan. Lech Lecha 8] ברשע: שנתעלה ברשעו:
Shineab: He hated (שׂוֹנֵא) his Father (אָב) in Heaven. [from Tan. ad loc.] שנאב: שונא אביו שבשמים:
Shemeber: He made (שָׂם) wings (אֵבֶר) to fly and to spring and to rebel against the Holy One, blessed be He. [from Tan. ad loc.] שמאבר: שם אבר לעוף ולקפוץ ולמרוד בהקב"ה:
Bela: the name of the city. בלע: שם העיר:
3All these joined in the valley of Siddim, which is the Dead Sea. גכָּל־אֵ֨לֶּה֙ חָֽבְר֔וּ אֶל־עֵ֖מֶק הַשִּׂדִּ֑ים ה֖וּא יָ֥ם הַמֶּֽלַח:
the valley of Siddim: This was its name because there were many fields (שָׂדוֹת) in it, and there are many Aggadic midrashim. [from Targum Onkelos] עמק השדים: כך שמו, על שם שהיו בו שדות הרבה:
which is the Dead Sea: Afterwards, the sea flowed into it, and it became the Dead Sea. The Midrash Aggadah (Gen. Rabbah 42:6), however, states that the rocks around it split, and rivers flowed into it. הוא ים המלח: לאחר זמן נמשך הים לתוכו ונעשה ים המלח. ומדרש אגדה אומר שנתבקעו הצורים סביבותיו ונמשכו יאורים לתוכו:
4For twelve years they served Chedorlaomer, and for thirteen years they rebelled. דשְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה עָֽבְד֖וּ אֶת־כְּדָרְלָעֹ֑מֶר וּשְׁלֹֽשׁ־עֶשְׂרֵ֥ה שָׁנָ֖ה מָרָֽדוּ:
For twelve years they served: These five kings [served] Chedorlaomer. שתים עשרה שנה עבדו: חמשה מלכים הללו את כדרלעומר:
5And in the fourteenth year, Chedorlaomer came, and the kings who were with him, and they smote the Rephaim in Ashteroth Karnaim and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim. הוּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם:
And in the fourteenth year: of their rebellion, Chedorlaomer came. Since the matter concerned him, he bore “the heavier side of the beam” [i.e., he bore a major part of the responsibility]. [from Gen. Rabbah 42:6] ובארבע עשרה שנה: למרדן, בא כדרלעומר, לפי שהוא היה בעל המעשה נכנס בעובי הקורה:
and the kings: These are the three kings. והמלכים: אלה שלשה מלכים:
and the Zuzim: These are the Zamzumim. See Deut. 2:20. הזוזים: הם זמזומים:
6And the Horites in their mountain Seir, until the plain of Paran, which is alongside the desert. ווְאֶת־הַֽחֹרִ֖י בְּהַֽרֲרָ֣ם שֵׂעִ֑יר עַ֚ד אֵ֣יל פָּארָ֔ן אֲשֶׁ֖ר עַל־הַמִּדְבָּֽר:
in their mountain: Heb. בְּהַרְרָם, in their mountain. [from Targum Onkelos] בהררם: בהר שלהם:
the plain of Paran: Heb. אֵיל. According to its Aramaic translation, it means a plain. I say, however, that אֵיל does not mean a plain, but rather, that the plain of Paran was named Eil, and that [the plain] of Mamre was named Elonei, and that [the plain] of the Jordan was named Kikkar, and that [the plain] of Shittim was named Abel, אָבֵל הַשִּׁטִּים (Num. 33:49). And similarly, Baal-gad [was a plain] named Baal. [Though] they are all translated מִישׁוֹר, a plain, each one has its name accompanying it. איל פארן: כתרגומו מישור. ואומר אני שאין איל לשון מישור, אלא מישור של פארן איל שמו, ושל ממרא אלוני שמו, ושל ירדן ככר שמו, ושל שטים אבל שמו אבל השטים, וכן בעל גד בעל שמו, וכולם מתורגמין מישור, וכל אחד שמו עליו:
alongside the desert: Heb. עַל, alongside the desert, like (Num. 2:20): “and alongside them (וְעָלָיו) was the tribe of Manasseh.” - [from Targum Onkelos] על המדבר: אצל המדבר, כמו (במדבר ב כ) ועליו מטה מנשה:
7And they returned and came to Ein Mishpat, which is Kadesh, and they smote the entire field of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar. זוַיָּשֻׁ֠בוּ וַיָּבֹ֜אוּ אֶל־עֵ֤ין מִשְׁפָּט֙ הִ֣וא קָדֵ֔שׁ וַיַּכּ֕וּ אֶת־כָּל־שְׂדֵ֖ה הָֽעֲמָֽלֵקִ֑י וְגַם֙ אֶת־הָ֣אֱמֹרִ֔י הַיּשֵׁ֖ב בְּחַֽצֲצֹ֥ן תָּמָֽר:
Ein Mishpat, which is Kadesh: lit. the fountain of judgment. [It was thus called] because of the future, for Moses and Aaron were destined to be judged there concerning matters [that would occur at] that fountain, viz. the waters of Meribah (Tan. Lech Lecha 8). Onkelos, however, rendered it according to its simple meaning, the place where the people of the province would assemble for all litigation. עין משפט הוא קדש: על שם העתיד, שעתידין משה ואהרן להשפט שם על עסקי אותו העין, והם מי מריבה. ואונקלוס תרגמו כפשוטו, מקום שהיו בני המדינה מתקבצים שם לכל משפט:
field of the Amalekites: Amalek had not yet been born, but it was given this appellation because of the [name it would bear] in the future. [from Tan. ad loc.] שדה העמלקי: עדיין לא נולד עמלק ונקרא על שם העתיד:
in Hazezon Tamar: This is Ein-Gedi. This is an explicit verse in (II) Chronicles (20:2) concerning Jehoshaphat. בחצצון תמר: הוא עין גדי, מקרא מלא (דה"י ב' כ ב) ביהושפט:
8And the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim, and the king of Bela, which is Zoar, came forth, and they engaged them in battle in the valley of Siddim. חוַיֵּצֵ֨א מֶֽלֶךְ־סְדֹ֜ם וּמֶ֣לֶךְ עֲמֹרָ֗ה וּמֶ֤לֶךְ אַדְמָה֙ וּמֶ֣לֶךְ צְבוֹיִ֔ם (כתיב צביים) וּמֶ֥לֶךְ בֶּ֖לַע הִוא־צֹ֑עַר וַיַּֽעַרְכ֤וּ אִתָּם֙ מִלְחָמָ֔ה בְּעֵ֖מֶק הַשִּׂדִּֽים:
9With Chedorlaomer the king of Elam and Tidal the king of Goyim and Amraphel the king of Shinar and Arioch the king of Ellasar, four kings against the five. טאֵ֣ת כְּדָרְלָעֹ֜מֶר מֶ֣לֶךְ עֵילָ֗ם וְתִדְעָל֙ מֶ֣לֶךְ גּוֹיִ֔ם וְאַמְרָפֶל֙ מֶ֣לֶךְ שִׁנְעָ֔ר וְאַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר אַרְבָּעָ֥ה מְלָכִ֖ים אֶת־הַֽחֲמִשָּֽׁה:
four kings against the five: Nevertheless, the few were victorious. This is to inform you that they were mighty men. Despite this, Abram did not hesitate to pursue them. [from Gen. Rabbah 42:7] ארבעה מלכים את החמשה: ואף על פי כן נצחו המועטים, להודיעך שגבורים היו, ואף על פי כן לא נמנע אברהם מלרדוף אחריהם:
10Now the valley of Siddim was [composed of] many clay pits, and the kings of Sodom and Gomorrah fled and they fell there, and the survivors fled to a mountain. יוְעֵ֣מֶק הַשִּׂדִּ֗ים בֶּֽאֱרֹ֤ת בֶּֽאֱרֹת֙ חֵמָ֔ר וַיָּנֻ֛סוּ מֶֽלֶךְ־סְדֹ֥ם וַֽעֲמֹרָ֖ה וַיִּפְּלוּ־שָׁ֑מָּה וְהַנִּשְׁאָרִ֖ים הֶ֥רָה נָּֽסוּ:
many clay pits: There were many pits there from which they took earth for the clay for building (Targum Onkelos). The Midrashic explanation (Gen. Rabbah ad loc.) is that the clay was kneaded in them [i.e., in the pits], and a miracle was wrought for the king of Sodom that he escaped from there, because some of the nations did not believe that Abraham had been saved from Ur of the Chaldees, from the fiery furnace, but since this one escaped from the clay, they believed in Abraham retroactively. בארת בארת חמר: בארות הרבה היו שם שנוטלין משם אדמה לטיט של בנין. ומדרש אגדה שהיה הטיט מוגבל בהם, ונעשה נס למלך סדום שיצא משם, לפי שהיו באומות מקצתן שלא היו מאמינין שניצל אברהם מאור כשדים מכבשן האש, וכיון שיצא זה מן החמר האמינו באברהם למפרע:
fled to a mountain: [Meaning]: They fled to a mountain. The word הֶרָה is the same as לְהַר. Any word that requires a lamed at the beginning, may have a hey added to it at the end [instead]. But there is a difference between הֶרָה and הָהָרָה, for the hey at the end of the word takes the place of the lamed at the beginning [of the word], but it does not take the place of a lamed vowelized with a pattach under it. Now הֶרָה is like לְהַר or like אֶל הַר, [to a mountain,] but it does not specify to which mountain, for each one fled to whichever mountain he found first. But when the letter hey is placed at the beginning, by writing הָהָרָה, or הַמִּדְבָּרָה, it is to be interpreted as אֶל הָהָר, or like לְהָהָר, [to the mountain], and it refers to that mountain that is known and specified in the chapter. הרה נסו: להר נסו. הרה כמו להר, כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה. ויש חילוק בין הרה לההרה שה"א שבסוף התיבה עומדת במקום למ"ד שבראשה, אבל אינה עומדת במקום למ"ד ונקודה פת"ח תחתיה, והרי הרה כמו להר, או כמו אל הר, ואינו מפרש לאיזה הר, אלא שכל אחד נס כאשר מצא הר תחלה, וכשהוא נותן ה"א בראשה לכתוב ההרה או המדברה, פתרונו כמו אל ההר או כמו לההר, ומשמע לאותו הר הידוע ומפורש בפרשה:
11And they took all the possessions of Sodom and Gomorrah and all their food, and they departed. יאוַיִּקְח֠וּ אֶת־כָּל־רְכֻ֨שׁ סְדֹ֧ם וַֽעֲמֹרָ֛ה וְאֶת־כָּל־אָכְלָ֖ם וַיֵּלֵֽכוּ:
12And they took Lot and his possessions, the son of Abram's brother, and they departed, and he was living in Sodom. יבוַיִּקְח֨וּ אֶת־ל֧וֹט וְאֶת־רְכֻשׁ֛וֹ בֶּן־אֲחִ֥י אַבְרָ֖ם וַיֵּלֵ֑כוּ וְה֥וּא ישֵׁ֖ב בִּסְדֹֽם:
and he was living in Sodom: What brought this about to him [that he was taken captive]? His living in Sodom. [from Gen. Rabbah ad loc.] והוא יושב בסדום: מי גרם לו זאת, ישיבתו בסדום:
13And the fugitive came and he told Abram the Hebrew, and he was living in the plain of Mamre the Amorite, the brother of Eshkol and the brother of Aner, who were Abram's confederates. יגוַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָֽעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָֽאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַֽאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּֽעֲלֵ֥י בְרִֽית־אַבְרָֽם:
And the fugitive came: According to its simple meaning, this was Og, who escaped from the battle, and that is what is referred to (in Deut. 3:11): “Only Og survived from the rest of the Rephaim.” And that is the meaning of “survived,” that Amraphel and his allies did not kill him when they smote the Rephaim in Ashteroth-Karnaim [Midrash Tanchuma (Chukkath 25)]. The Midrash Gen. Rabbah [explains]: This is Og, who escaped from the Generation of the Flood, and this is the meaning of “from the rest of the Rephaim,” as it is said: (above 6:4): “The Nephilim were on the earth, etc.” And he [Og] intended that Abram should be killed and he would marry Sarah (Gen. Rabbah 42:8). ויבא הפליט: [מדרשו] לפי פשוטו זה עוג שפלט מן המלחמה, והוא שכתוב (דברים ג יא) כי רק עוג נשאר מיתר הרפאים, וזהו נשאר שלא הרגוהו אמרפל וחבריו כשהכו את הרפאים בעשתרות קרנים, תנחומא (חקת כה). ומדרש בראשית רבה (מב ח) זה עוג שפלט מדור המבול, וזהו מיתר הרפאים שנאמר (ו ד) הנפלים היו בארץ וגו' ומתכוין שיהרג אברהם וישא את שרה:
the Hebrew: Heb. הָעִבְרִי. [So called] because he came from the other side (מֵעֵבֶר) of the [Euphrates] river (Gen. Rabbah 42:8). העברי: שבא מעבר הנהר:
Abram’s confederates: lit. the masters of Abram’s covenant. Because they made a covenant with him. (Other editions add: Another explanation of [בַּעֲלֵי בְּרִית]: They gave him advice concerning circumcision (Aggadath Bereishith 19:3), as is explained elsewhere) (below 18:1). [According to Aggadath Bereishith, the covenant mentioned is that of circumcision.] בעלי ברית אברם: שכרתו עמו ברית (דבר אחר שהשיאו לו עצה על המילה כמו שמפורש במקום אחר):
14And Abram heard that his kinsman had been taken captive, and he armed his trained men, those born in his house, three hundred and eighteen, and he pursued [them] until Dan. ידוַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁל֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן:
and he armed: Heb. וַיָּרֶק, like its Aramaic translation: וְזָרֵיז, [and he armed], and similarly (Lev. 26:33): וַהִרִיקֹתִי אַחֲרֵיכֶם חָרֶב [which Onkelos renders]: “and I will arm Myself with My sword against you,” and similarly (Exod. 15:9): “I will arm myself (אָרִיק) with my sword,” and similarly (Ps. 35:3): “And arm Yourself (וְהָרֵק) with a spear and ax.” - [from Gen. Rabbah 43:2] וירק: כתרגומו וזריז, וכן (ויקרא כו לג) והריקותי אחריכם חרב, אזדיין בחרבי עליכם, וכן (שמות טו ט) אריק חרבי, וכן (תהלים לה ג) והרק חנית וסגור:
his trained men: Heb. חֲנִיכָיו. It is written חֲנִיכוֹ [in the singular], his trained man (other editions: It is read). This is Eliezer, whom he had trained to [perform the] commandments, and it [חֲנִיכָיו] is an expression of the initiation (lit. the beginning of the entrance) of a person or a utensil to the craft with which he [or it] is destined to remain, and similarly (Prov. 22: 6): “Train (חֲנֹךְ) a child”; (Num. 7:10): “the dedication of (חֲנֻכַּת) the altar”; (Ps. 30:1): “the dedication of of (חֲנֻכַּת) the Temple,” and in Old French it is called enseigner [to instruct, train]. חניכיו: חנכו כתיב זה אליעזר שחנכו למצות והוא לשון התחלת כניסת האדם או כלי לאומנות שהוא עתיד לעמוד בה, וכן (משלי כב ו) חנוך לנער, (במדבר ז יא) חנכת המזבח, (תהלים ל א) חנכת הבית ובלע"ז קורין לו אנציניי"ר [לחנוך]:
three hundred and eighteen: Our Sages said (Gen. Rabbah 43:2, Ned. 32a): It was Eliezer alone, and it [the number 318] is the numerical value of his name. שמונה עשר ושלש מאות: רבותינו אמרו אליעזר לבדו היה, והוא מנין גימטריא של שמו:
until Dan: There he became weak, for he saw that his children were destined to erect a calf there (Sanh. 96a). The reference is to I Kings 12:29: “And he (Jeroboam) placed one in Beth-el, and the other he placed in Dan.” עד דן: שם תשש כחו, שראה שעתידין בניו להעמיד שם עגל:
15And he divided himself against them at night, he and his servants, and smote them, and pursued them until Hobah, which is to the left of Damascus. טווַיֵּֽחָלֵ֨ק עֲלֵיהֶ֧ם | לַ֛יְלָה ה֥וּא וַֽעֲבָדָ֖יו וַיַּכֵּ֑ם וַיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק:
And he divided himself against them: According to its simple meaning, transpose the verse:“And he divided himself, he and his servants, upon them at night,” as is customary for pursuers, who divide themselves after the pursued when they flee, one here and one there. ויחלק עליהם: לפי פשוטו, סרס המקרא, ויחלק הוא ועבדיו עליהם לילה כדרך הרודפים שמתפלגים אחר הנרדפים כשבורחים זה לכאן וזה לכאן:
at night: i.e., after nightfall he did not refrain from pursuing them. The Midrash Aggadah (Gen. Rabbah 43:3) states, however, that the night was divided, and in its first half, a miracle was wrought for him, and its second half was preserved for the [miracle of] midnight in Egypt. לילה: כלומר אחר שחשכה לא נמנעו מלרדפם. ומדרש אגדה שנחלק הלילה ובחציו הראשון נעשה לו נס, וחציו השני נשמר ובא לו לחצות לילה של מצרים:
until Hobah: There is no place named Hobah, but Dan is called Hobah [culpable] because of the idolatry which would be practiced there [in the future]. [from Tan. Lech Lecha 13] עד חובה: אין מקום ששמו חובה, אלא דן קורא חובה על שם עבודה זרה שעתידה להיות שם:
16And he restored all the possessions, and also Lot his brother and his possessions he restored, and also the women and the people. טזוַיָּ֕שֶׁב אֵ֖ת כָּל־הָֽרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם:
17And the king of Sodom came out toward him, after his return from smiting Chedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king. יזוַיֵּצֵ֣א מֶֽלֶךְ־סְדֹם֘ לִקְרָאתוֹ֒ אַֽחֲרֵ֣י שׁוּב֗וֹ מֵֽהַכּוֹת֙ אֶת־כְּדָרְלָעֹ֔מֶר וְאֶת־הַמְּלָכִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ אֶל־עֵ֣מֶק שָׁוֵ֔ה ה֖וּא עֵ֥מֶק הַמֶּֽלֶךְ:
to the valley of Shaveh: That is its name, and the Targum renders: to the clear plain. It was clear of trees and of every obstacle. עמק שוה: כך שמו כתרגומו למישר מפנא, פנוי מאילנות ומכל מכשול:
the valley of the king: [Onkelos renders:] the king’s race course; one race course was thirty rods long, which was designated for the king to play there. The Midrash Aggadah (Gen. Rabbah 42:5, 43:5), however, [explains that it was] a valley where all the nations concurred (הֻשְׁווּ) and crowned Abram over them as a prince of God and as an officer. עמק המלך: בית ריסא דמלכא, בית ריס אחד שהוא שלשים קנים, שהיה מיוחד למלך לשחק שם. ומדרש אגדה עמק שהושוו שם כל האומות והמליכו את אברהם עליהם לנשיא א-להים ולקצין:
18And Malchizedek the king of Salem brought out bread and wine, and he was a priest to the Most High God. יחוּמַלְכִּי־צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֣ל עֶלְיֽוֹן:
And Malchizedek: The Midrash Aggadah (Targum Jonathan, Ned. 32b, Mid. Ps. 76:3) states that he was Shem, the son of Noah. ומלכי צדק: מדרש אגדה הוא שם בן נח:
bread and wine: This is done for those weary from battle, and he [Malchizedek] demonstrated that he bore no grudge against him [Abram] for slaying his sons (Tan. Lech Lecha 15). And according to the Midrash Aggadah (Gen. Rabbah 43:6), he hinted to him about the meal offerings and the libations, which his [Abraham’s] children would offer up there. לחם ויין: כך עושים ליגיעי מלחמה, והראה לו שאין בלבו עליו על שהרג את בניו. ומדרש אגדה רמז לו על המנחות ועל הנסכים שיקריבו שם בניו:
19And he blessed him, and he said, "Blessed be Abram to the Most High God, Who possesses heaven and earth. יטוַיְבָֽרֲכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ:
Who possesses heaven and earth: Heb. קֹנֶה, like (Ps. 115:15): the Maker of heaven and earth. By making them, He acquired them to be His. קונה שמים וארץ: כמו (תהלים קלד ג) עושה שמים וארץ, על ידי עשייתן קנאן להיות שלו:
20And blessed be the Most High God, Who has delivered your adversaries into your hand," and he gave him a tithe from all. כוּבָרוּךְ֙ אֵ֣ל עֶלְי֔וֹן אֲשֶׁר־מִגֵּ֥ן צָרֶ֖יךָ בְּיָדֶ֑ךָ וַיִּתֶּן־ל֥וֹ מַֽעֲשֵׂ֖ר מִכֹּֽל:
Who has delivered: Heb. מִגֵּן, Who has delivered, and likewise, (Hosea 11:8): “I shall deliver you (אֲמַגֶּנְךָ), O Israel.” אשר מגן: אשר הסגיר, וכן (הושע יא ח) אמגנך ישראל:
and he gave him: [i.e.,] Abram [gave Malchizedek] a tithe from all that was his because he was a priest. [from Gen. Rabbah 44:7] ויתן לו: אברם, מעשר מכל אשר לו לפי שהיה כהן:
Daily Tehillim: Chapters 44-48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• The above refers to the Sefirah of Malchut of Atzilut only so long as it remains on its home ground, so to speak, i.e., in the World of Atzilut. Likewise, the above refers to the Torah laws only so long as they are in their pristine state, i.e, at the sublime level of Malchut of Atzilut.
• Rambam: Sefer Hamitzvos:
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
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
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• The above refers to the Sefirah of Malchut of Atzilut only so long as it remains on its home ground, so to speak, i.e., in the World of Atzilut. Likewise, the above refers to the Torah laws only so long as they are in their pristine state, i.e, at the sublime level of Malchut of Atzilut.
However, as the laws become vested within lower realms, they can become subject to a measure of concealment. Likewise, as the Sefirah of Malchut of Atzilut becomes vested in lower Worlds, it too is subject to this state of concealment. It is then called the Tree of Knowledge of Good and Evil, because it is vested within kelipat nogah. This vestiture takes place for the sake of one of the ultimate spiritual tasks of man — beirurim, i.e., sifting and refining the physicality of this world, in order to elevate the divine sparks from the evil which encumbers them.
This is what the Alter Rebbe now goes on to explain.
ומה שאמר האריז״ל שהמשניות הן במלכות דיצירה
As to the statement of R. Isaac Luria, of blessed memory, that the Mishnayot relate to [the Sefirah of] Malchut in [the World of] Yetzirah, whereas we have just quoted the Zohar to the effect that the Mishnayot relate to the Sefirah of Malchut in the World of Atzilut,
רצונו לומר: לבוש מלכות דיצירה שנתלבשה בה מלכות דאצילות
he referred to the garment of Malchut of Yetzirah in which Malchut of Atzilut is vested; only after Malchut of Atzilut descends to the World of Yetzirah and is vested there, can it be said that Mishnayot relate to Yetzirah.
ומלכות דיצירה נקרא שפחה לגבי מלכות דאצילות
And Malchut of Yetzirah is referred to as a handmaiden (shifchah), relative to Malchut of Atzilut, which is vested in it.
This answers an earlier question. The Alter Rebbe had quoted the Talmud Yerushalmi (ch. 1 of Berachot) to the effect that R. Shimon bar Yochai maintains that for the Reading of Shema one interrupts the study of Scripture, though not of Mishnah, which is loftier than Scripture. This was contradicted by statements of R. Shimon bar Yochai himself in Ra’aya Mehemna, to the effect that Mishnah is referred to as the handmaiden while Scripture is referred to as the king.
According to the above, however, there is no contradiction. So long as Mishnah is in its primary and fundamental state, it belongs to the level of Malchut of Atzilut; it is referred to as a handmaiden only after it is vested within Malchut of Yetzirah. This difference between the way something exists in its essential state and the way it exists as it is vested in a lower state of being, applies to Scripture as well, as will soon be explained.
ומלכות דבריאה נקרא אמה
By contrast, Malchut of Beriah (which is a lower World) is referred to as a maid (amah), denoting a level superior to the level of shifchah.
ותדע ממה שאמר האריז״ל, דמקרא, דהיינו תורה שבכתב, הוא בעשיה
Proof of this — that there is a significant difference between the way something exists in its essential state (be’etzem) and the way it exists as it is vested (behitlabshut) in a lower level — may be gained from the statement of R. Isaac Luria, of blessed memory, that Scripture, i.e., the Written Torah, is in Asiyah,
והרי מפורש בזהר ובכתבי האריז״ל, מקומות אין מספר, שהיא תפארת, שהוא זעיר אנפין דאצילות
even though it is explicit in innumerable places in the Zohar and the writings of R. Isaac Luria, of blessed memory, that it is [the Sefirah of] Tiferet, which is the Z’eir Anpin of Atzilut.
As such it is even higher than Malchut of Atzilut; how, then, can it be said that Scripture is in Asiyah?
אלא, שמתלבשת בעשיה
Rather, this means that it vests itself in Asiyah.
וכן הוא בהדיא בספר הכוונות, שמקרא ומשנה ותלמוד וקבלה, כולם באצילות
Thus it is taught explicitly in Sefer HaKavanot — that Scripture, Mishnah, Talmud and Kabbalah are all in Atzilut,
אלא שמקרא מתלבש עד עשיה
except that Scripture vests itself as far [“down”] as Asiyah,
The Written Torah hinges on its letters, which are inscribed with tangible ink on tangible parchment, and hence related to Asiyah, the “World of Action.”
ומשנה עד היצירה
and Mishnah [vests itself only] as far [“down”] as Yetzirah,
The Mishnah consists mainly of laws, such as those determining ritual validity or invalidity. These two states ultimately derive from the corresponding middot of Chesed and Gevurah, the Divine “emotive attributes” of benevolence and severity. Hence these laws are vested in the World of Yetzirah, for1 “the six [emotive] Sefirot ‘nest’ in Yetzirah.”
ותלמוד בבריאה
and Talmud is vested as far [“down”] as Beriah.
The Talmud elucidates the laws. It thus relates to Beriah, the “World of Comprehension,” which is illumined by Binah(“understanding”), for2 “the Supernal Mother (i.e., Binah) ‘nests’ in the [World of the] Throne,” i.e., in Beriah.3
* * *
והנה, כשהמלכות דאצילות מתלבשת בקליפת נוגה, כדי לברר הניצוצות שנפלו בחטא אדם הראשון
Now, when Malchut of Atzilut is vested in kelipat nogah in order to extract and refine the sparks that fell with the sin of Adam,
וגם הרפ״ח ניצוצין שנפלו בשבירת הכלים
as well as the 288 sparks that fell with the “breaking of the vessels,”
The concept of shevirat hakelim (the primordial “breaking of the vessels”) and the elevation of the 288 sparks of holiness hidden in the material world is explained at length elsewhere in the literature of Chassidut.
אזי גם המלכות דאצילות נקראת בשם עץ הדעת טוב ורע, לגבי זעיר אנפין דאצילות
Malchut of Atzilut, too, is then referred to as the Tree of Knowledge of Good and Evil, relative to Z’eir Anpin of Atzilut
שאינו יורד שם, ונקרא עץ חיים
which does not descend there and which is referred to as the Tree of Life.
והנה התלבשות המלכות בקליפת נוגה, הוא סוד גלות השכינה
And the investiture of [the Sefirah of] Malchut in kelipat nogah is the Kabbalistic principle of the exile of the Shechinah,
אשר שלט האדם באדם כו׳
whereby4 “man rules over man, to his detriment.”
In Epistle 25 (above), the Alter Rebbe quotes the exposition of this verse in Sefer HaGilgulim. During the time of exile, the “evil man” (of kelipah) rules over the “sacred man” (i.e., the holy “side” of the universe). At this time, the Divine Presence is in a state of exile within the universe. However, this temporary dominion of evil is “to his [ultimate] detriment,” for its underlying intent is that the sparks of holiness that are embedded within evil, be extracted and elevated.
* * *
The Alter Rebbe will now answer another question which he himself had posed earlier.
The Ra’aya Mehemna had stated that so long as the bipolar influence of the Tree of Knowledge of [both] Good and Evil is dominant in the world, Torah scholars (who are likened to the Shabbat and festivals) are supported only by their unlettered (“weekday”) brethren, whose food is sometimes pure but sometimes not. This is why the scholars engage in the study of the correspondingly bipolar laws of issur vs. hetter (ritual prohibition vs. permission), and the like.
Concerning this statement the Alter Rebbe asked above: Even though the Sages in Second Temple times tilled their own fields and vineyards, did they not mainly study the very same laws of issur and hetter, and the like?
In reply, the Alter Rebbe now explains the meaning of this passage from Ra’aya Mehemna.
During the present era of exile, when the world is dominated by the influence of the Tree of Knowledge of [both] Good and Evil, the Divine Presence grants life-force to the chitzonim. These negative forces belong to the ambivalent realm of kelipat nogah, which veils the holy potential embedded in the material things of this world. (Torah scholars are nourished only by the distilled essence of the Divinely-endowed life-force.)
In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited, and that which is pure from that which is impure. Ultimately, their Torah study removes the Divinely-imposed veil, so that a clear adjudication of the law results.
This is what the Alter Rebbe now goes on to say:
וזהו שכתוב ברעיא מהימנא: ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון כו׳
And this is the meaning of the statement in Ra’aya Mehemna: “While the Tree of Good and Evil dominates [the world],... these [Sages, who are likened to the Sabbaths and festivals, have nothing except what is given to them by those who are called ‘unsanctified ones,’...].”
דהיינו: בזמן גלות השכינה, שמשפעת לחיצונים שהם בקליפת נוגה, שהערב רב יונקים משם
This means that at the time of the exile of the Shechinah — which grants life-force to the chitzonim that belong in the realm of kelipat nogah, from which the “mixed multitude” derive their life-force,5
ומתמציתו ניזונין תלמידי חכמים בגלות
and from whose distilled essence the Torah scholars are nourished during the exile, —
ואז, עיקר עבודת האדם, ועיקר עסק התורה והמצות, הוא לברר הניצוצות, כנודע מהאריז״ל
at this time the main spiritual task of man, and the main purpose of being engaged in Torah and the commandments, is to disencumber and elevate the sparks, as is known from the teachings of R. Isaac Luria, of blessed memory.
לכן, עיקר ענין הלימוד הוא בעיון ופלפול הלכה, באיסור והיתר, טומאה וטהרה
For this reason, study chiefly involves deliberation and argumentation on the laws of issur and hetter, impurity and purity,
לברר המותר והטהור מהאסור והטמא, על ידי עיון ופלפול הלכה, בחכמה בינה ודעת
in order to disencumber the permitted and the pure from the forbidden and the impure by means of deliberation and argumentation on the law — with wisdom, understanding and knowledge, with all the three intellective faculties of the soul that clarify the law.
כנודע, דאורייתא מחכמה נפקת, ובחכמה דייקא אתברירו
For as is known,6 the Torah derives from Chochmah. Hence, [the sparks of holiness hidden in a legal question] can be extracted and elevated only through Chochmah.7
והיינו חכמה עילאה דאצילות, המלובשת במלכות דאצילות
Specifically: the Supernal Chochmah of Atzilut which is vested in Malchut of Atzilut —
סוד תורה שבעל פה
this being the Kabbalistic principle of the Oral Torah
(בסוד אבא יסד ברתא)
(8according to the Kabbalistic principle by which9 “the ‘father’ (i.e., Chochmah of Atzilut) begat (lit., ‘founded’) the ‘daughter’ (i.e., Malchut of Atzilut)”) —
המלובשת במלכות דיצירה
which, in turn, is vested in Malchut of Yetzirah.
[סוד] המשניות (וברייתות המלובשות בקליפת נוגה, שכנגד עולם היצירה
[10This accords with the Kabbalistic principle of] the Mishnayot (11and the Beraitot that are vested in the kelipat nogah, which corresponds to the World of Yetzirah;
ששם מתחיל בחינת הדעת [הרע] שבנוגה)
for there begins the Knowledge [of Good and Evil] [12or: “[for there begins] the evil”] which is inherent in nogah), for the kelipat nogah in the World of Yetzirah is equally good and evil.
[נוסח אחר: והברייתות המלובשות בקליפת נוגה שכנגד עולם העשיה, ששם מתחיל בחינת הרע שבנוגה]
[13A variant reading: “and the Beraitot that are vested in the kelipat nogah which corresponds to the World of Asiyah, from where there begins the evil of nogah”], for the kelipat nogah of Asiyah is mostly evil and minimally good.
כנודע מהאריז״ל
The above is known from the teachings of R. Isaac Luria, of blessed memory.
* * *
והמשכיל יבין ענין פלא גדול מזה מאד, מה נעשה בשמים ממעל, על ידי עיון ובירור הלכה פסוקה, מן הגמרא ופוסקים ראשונים ואחרונים
Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling — of the Gemara and of the earlier and latter codifiers14 —
מה שהיה בהעלם דבר קודם העיון הלז
which, before this deliberation, had been concealed.
כי על ידי זה, מעלה הלכה זו מהקליפות שהיו מעלימים ומכסים אותה, שלא היתה ידועה כלל, או שלא היתה מובנת היטב בטעמה
For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.15
שהטעם הוא סוד הספירה חכמה עילאה, שנפלו ממנה ניצוצות בקליפות, בשבירת הכלים
For the reason16 [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial “breaking of the vessels.”
והם שם בבחינת גלות, שהקליפות שולטים עליהם, ומעלימים חכמת התורה מעליונים ומתחתונים
[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipotrule over them and hide the wisdom of the Torah from both the higher and lower beings — both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.
וזהו שכתוב ברעיא מהימנא, שהקושיא היא מסטרא דרע
This is why it is stated in Ra’aya Mehemna, as quoted at the beginning of the present letter, that “a problematic query ... emanates from the side of evil.”
Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.
* * *
| FOOTNOTES | |
| 1. | Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39. |
| 2. | Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39. |
| 3. | Note of the Rebbe: “See also the Note in Tanya, ch. 40.” |
| 4. | Kohelet 8:9. |
| 5. | In the original, eirev-rav; cf. Shmot 12:38. Likkutei Haggahot LeSefer HaTanya emends our text to “nations of the world.” |
| 6. | Zohar II, 85a; et al. |
| 7. | Ibid., 254b. |
| 8. | These parentheses are in the original text. |
| 9. | Zohar III, 248a. |
| 10. | These brackets are in the original text. |
| 11. | These parentheses are in the original text. |
| 12. | These brackets are in the original text. |
| 13. | These brackets are in the original text. |
| 14. | Note of the Rebbe: “All of these have to do with the clarification of the reason [underlying a law], as is soon stated.” |
| 15. | Note of the Rebbe: “...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes.” |
| 16. | Note of the Rebbe [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: “This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) — even though the law itself is known and [hence] not in exile.” |
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
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].
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 11
• Kelim - Chapter 11
• Teshuvah - Chapter Four
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• "Today's Day"
• Shabbat, Cheshvan 8, 5704
Torah lessons: Chumash: Lech L'cha, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: R. Isaac Luria (p. 557) ...side of evil." (p. 559).
Mitzva is an idiom of tzavta - "joining," "attachment." Whoever performs a mitzva becomes joined to the Essence of G-d - may He be blessed - Who issues that particular command. This is the meaning of "The reward of a mitzva is the mitzva (itself)":1 His becoming attached to the Essence of the En Sof Who ordained the command, is itself his reward.
The above can be understood through an analogy from the physical world: An extremely simple person has an inner sense of bitul (nullity) before the wisdom and greatness of a scholar - a bitul in which he senses himself to be an utter nonentity. The sage in turn,2 does not sense or perceive the simpleton as belonging at all to the category of human beings! Not that the scholar dismisses or rejects him, G-d forbid, for that would be an evil trait; he simply sees no connection or relationship with him whatsoever.
Now, when the sage instructs the simple man to do something for him, that command brings the simpleton "into being." In his own self-perception he is no longer a nonentity but a "somebody"; he has assumed a status unto himself in that he is able to carry out an order of the sage, and it is him that the sage addressed and instructed. In the eyes of the sage too, the simpleton now "exists"; he is a "somebody" to whom he (the sage) can speak and instruct. What is more, the command actually unites the lofty, exalted sage with the gross simpleton. The analogue is obvious.
It is understood that in the above analogy there is no difference at all what the command is about, whether a great, lofty matter or a simple trivial one.
FOOTNOTES
1.Avot 4:2.
2.Whose universe is scholarship and intellect.
• Daily Thought:
Just Happy
The Baal Shem Tov taught that true happiness is the high road to G‑d.
“Serve G‑d with happiness!” sings the Psalmist. And the Baal Shem Tov explained, “The happiness itself is your service of G‑d.”
-------
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].
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 11
• Kelim - Chapter 11
1
To what degree must metal keilim be broken so as not to be susceptible to ritual impurity or to be purified from ritual impurity? Everything depends on the nature of the k'li involved.
א
כמה שיעור השבר שישבר כלי מתכת ולא יקבל טומאה או יטהר מטומאתו הכל לפי מה שהוא:
2
As long as the k'li can be used in a way resembling its intended task, it is considered as a k'li and is considered like a complete k'li.
What is implied? A metal bucket that was broken but still can be used to draw water is considered a k'li as it was before. An urn is still susceptible to impurity if it can be used to heat water; a samovar, if it can contain selaim; a large pot, if it can contain metal pitchers; a metal pitcher, if it can contain perutot, wine measures, if they can measure wine; oil measures, if they can measure oil.
When three holes, one next to the other, in the bottom of a strainer for mustard seed, were widened, it is pure, because it is no longer fit for its original task. When the hollow of a builder's shovel is removed, it is pure, even though it appears like a hammer, for it is no longer useful for its original purpose, but instead, as a hammer, and it was not made to pound objects as a hammer does. Similar laws apply in all analogous situations.
ב
כל זמן שהכלי יכול לעשות מעין מלאכתו עדיין הוא כלי וחשוב כלי שלם כיצד כלי של מתכת שנשבר והרי הוא יכול למלאות בו הרי הוא כלי כשהיה הקומקום כדי לחום בו חמין המיחם כדי לקבל סלעים הלפס כדי לקבל קיתונות של מתכת הקיתון כדי לקבל פרוטות מדות היין כדי למוד בהן היין וכן מדות השמן כדי למוד בהן השמן מסננת של חרדל שנפרצו בה שלשה נקבים מלמטה זה לתוך זה טהורה לפי שאינה משמשת מעין מלאכתה מגריפה שניטלה כפה אף ע"פ שהיא כקורנס טהורה שאינה עושה מעין מלאכתה אלא מעין הקורנס והיא לא נעשית לתקוע בה כקורנס וכן כל כיוצא בזה:
3
When the teeth of a comb for wool have been removed, it is impure as long as three teeth remain in one place. If, however, one of the external teeth was one of the three, it is pure, because it is no longer useful for combing flax, because the exterior tooth is not effective when combing. Hence we follow the principle: Whenever a metal k'li can no longer be used for its intended purpose, it is pure.
If two teeth were taken and made into tweezers, they are impure. If one was removed and it is used for the sake of a lamp or for thread to be wound around it for weaving, it is susceptible to impurity. If it was a thick and large tooth, even though it was not prepared for a particular function, it contracts impurity independently.
ג
מסרק של צמר שניטלו שיניו אם נשתייר בו שלשה במקום אחד טמא היתה החיצונה אחת מן השלשה טהור לפי שאינו יכול לסרוק בו פשתן שהחיצונה אינה מועלת לסרוק וכל שאינו עושה מעין מלאכתו בכלי מתכת טהור נטלו מן המסרק שתים ועשאן למלקטת טמאות אחת והתקינה לנר או ללפוף עליה החוט לריקום מקבלת טומאה ואם היתה השן עבה וגדולה אף על פי שלא התקינה ה"ז מתטמאת בפני עצמה:
4
When the teeth of a comb for flax were removed, but two remained, it is impure. If only one remains, it is pure.
ד
מסרק של פשתן שניטלו שיניו ונשתייר בו שתים טמא נשתייר בו אחת טהור:
5
When a kedum is broken, but its hooks are intact, they are still impure, because it is possible to use them to remove a bucket from a well as before.
ה
הכרומים שנשברו ואונקלי שלהן קיימת טמאין שהרי אפשר להוציא בהן הדלי מן הבאר כשהיו מקודם:
6
When the teeth of a saw are removed in an alternating pattern, it is pure. If a portion the full length of a sit remained intact in one place, it is impure, because it is possible to saw with the portion that remains.
ו
מגירה שניטלה שן אחת מבינתיים טהורה נשתייר בה מלוא הסיט במקום אחד טמאה שהרי אפשר לגור בנשאר:
7
A hatchet, a blade, a plane, a drill, that have been damaged are still susceptible to impurity. If their steel portion is removed, they are pure. If any of them is divided into two, they are impure with the exception of the drill, because it is no longer possible to make holes with it. A runkey alone is not susceptible to impurity, because it is only part of a k'li.
ז
המעצד והאיזמל והמפסלת והמקדח שנפגמו עדיין מקבלין טומאה ניטל חסומן טהורין וכולן שנחלקו לשנים טמאין חוץ מן המקדח שהרי אינו יכול לנקוב בו והרונקי בפני עצמה אינה מקבלת טומאה מפני שהיא מקצת כלי:
8
When a sword, a knife, a knife that is curved like a sickle, a spear, a hand sickle, a harvesting sickle, a small household scissors, or a larger barber's scissors are divided in two, each of their components is susceptible to impurity, because it is still able to be used for a task resembling its primary function.
ח
הסייף והסכין והסכין העקום כמו מגל והרומח ומגל יד ומגל קציר וזוג מספריים קטנים של בעלי בתים וזוג מספריים גדולים של ספרים שנחלקו כל חלק מהן מקבל טומאה מפני שהוא עושה מעין מלאכתו:
9
When a shaver is divided into two, it is pure, because in that state it can only remove hair with difficulty.
ט
מספריים שנחלקה לשנים טהורה לפי שאינה מעברת את השיער אלא בדוחק:
10
When armor is divided along its length, it is pure. When divided along its width, if it still can serve its initial purpose, it is impure. When does it become pure? When it becomes worn out to the extent that it can no longer perform its original task.
The following rules apply if it became worn out, but its major portion remained intact. If the upper portion remains, it is impure. If it covers the lower portion, it is pure. If one cut of part of the armor and made it a link for an ornament, it is susceptible to ritual impurity.
י
שריון שנחלק לאורכו טהור לרוחבו אם משמש מעין מלאכתו ראשונה טמא מאימתי טהרתו משיבלה ואינו משמש מעין מלאכתו בלה ונשתייר בו רובו אם מלמעלה טמא ואם מלמטה טהור קצץ ממנו ועשה חוליא לתכשיט ה"ז מקבלת טומאה:
11
A bellows used by goldsmiths, glassmakers, blacksmiths, and glaziers that was divided into two lengthwise, is pure. If it is split widthwise, when it can serve its initial purpose, it is impure. If not, it is pure.
יא
שפופרת של זהבים ושל זוגין ושל נפחים ושל עושי זכוכית שנחלקה לאורכה טהורה לרוחבה אם משמשת מעין מלאכתה ראשונה טמאה ואם לאו טהורה:
12
When tongs used by barbers, doctors, or glassmakers are divided into two, they are impure. Those used by blacksmiths that are divided are pure. The rationale is that at the outset, they are used to stir coals and in their present state, they can be used to stir coals.
יב
כלביא של ספרים ושל רופאים ושל עושי זכוכית שנחלקה לשנים טהורה ושל נפחים טמאה מפני שהוא בתחילה [חותה בה את הגחלים] ועכשיו חותה בה את הגחלים:
13
When a metal mirror was broken or became scratched, if it does not reflect the majority of the face, it is pure. If it reflects the majority of the face, it is still considered a k'li as it was previously.
יג
מראה של מתכת שנשברה או שנטשטשה אם אינה מראה רוב הפנים טהורה היתה מראה רוב הפנים עדיין היא כלי כשהיתה:
14
When either the eye or the point of a needle was removed, it is pure. If an adjustment was made with it so that thread could be wound around it and it could be used as an embroidery needle, it is impure. In contrast, when the eye of a sackmaker's needle is removed, it is impure, because the other end can still be used as a stylus.
יד
מחט שניטל קצתה הנקוב או עוקצה טהורה ואם התקינה ללפוף עליה החוט לרקום בה טמאה אבל מחט של שקין שניטל קצתה הנקוב טמאה מפני שהוא רושם בקצה השני:
15
Different rules apply to a needle around which scarlet thread, gold thread, or the like is wound as is the practice of embroiderers. Whether the eye or the point is removed, it is still impure, because it is not used to sew.
טו
המחט שלופפין עליה השני או הזהב וכיוצא בהן כדרך שעושין הרוקמין בין שניטל הנקוב שלה בין שניטל עוקצה טמאה שאין מלאכתה התפירה:
16
When a needle has become rusty, if the rust prevents sewing, it is pure. If not, it is impure.
טז
מחט שהעלתה חלודה אם מעכבת התפירה טהורה ואם לאו טמאה:
17
When a sword or a knife become rusty, they are pure. If they are then smoothed or sharpened, they return to their initial impurity. Similarly, the hook on top of a flax spindle that was straightened is pure. If it was bent back again, it returns to its initial impurity.
יז
הסייף והסכין שהעלו חלודה טהורין שפאן והשחיזן חזרו לטומאתן הישנה וכן צינורא שפשטה טהורה כפפה חזרה לטומאתה הישנה:
18
A key that is curved like a knee which is broken in the middle of its curve is pure. Similarly, a key that is shaped like a gamma which is broken at its vertex is pure. In both instances, they can no longer be used to open locks and thus they are not able to be used for their initial purpose.
If the broken portion has teeth and holes, it is impure, because it still can be used as a key. If its teeth are removed, it is impure because of the holes. If the holes are filled, it is impure because of the teeth. If the teeth were removed and the holes filled or the holes were expanded until they were joined, it is pure.
יח
מפתח עקום כמו ארכובה שנשבר מתוך ארכובותיו טהור וכן מפתח העשוי כמין גם שנשבר מתוך גמו טהור שהרי אינו יכול לפתוח בהן והרי אינן משמשין מעין מלאכתן היו בה שינים ונקבים טמא שעדיין הוא מפתח ניטלו השינים טמא מפני הנקבים נסתמו הנקבים טמא מפני השינים ניטלו השינים ונסתמו הנקבים או שנפרצו הנקבים זה לתוך זה טהור:
19
The following rules apply when a k'li consists of a rod with a cup on one side used to pick up ash and a fork on the other side used to roast meat. If the cup was removed, it is impure because of the fork's teeth. If the fork's teeth are removed, it is impure because of the cup. Similarly, with regard to a utensil used to paint one's eyes, if the cup with which the dye is collected is removed, it is impure because of the applier used to dye the eye. If the applier is removed, it is impure because of the cup.
יט
כלי שיש בראשו האחד כף להרים בו הדשן ובראשו השני מזלג לצלות בו הבשר ניטלה כפו טמא מפני שיניו ניטלו שיניו טמא מפני כפו וכן מכחול שניטלה כפו שגורפין בה הכחול טמא מפני הזכר שכוחלים בו העין ניטל הזכר טמא מפני הכף:
20
Similar laws apply with regard to a k'li that has an iron net on one end on which food is roasted and teeth to remove meat from a pot or from a fire on the other end. If the net was removed, it is impure because of the teeth. If the teeth are removed, it is impure because of the net.
The same principles apply with regard to a metal pen which has one end that is used to write and another end that is used to erase. If the writing utensil is removed, it is impure, because of the eraser. If the eraser is removed, it is impure because of the writing utensil. Similar laws apply in all analogous situations provided the remaining instrument can still be used for its initial purpose.
What is implied? When the eraser is removed from a pen, but the writing utensil remains, if it is long enough to reach his knuckles, it is impure because it is possible to hold it and write with it. When the writing instrument is removed and the eraser remains, if its length matches the width of one's hand, it is impure, because one can erase with it. If less remains, it is pure. Similar laws apply in all analogous situations.
כ
כלי שבראשו כף אחד כסבכה לצלות עליו ובקצה השני שינים להוציא מהן הבשר מן הקדירה או מעל האש ניטלה כפו טמא מפני שיניו ניטלו שיניו טמא מפני כפו וכן עט של מתכת שכותבין בראשו האחד ובראשו השני מוחקין ניטל הכותב טמא מפני המוחק ניטל המוחק טמא מפני הכותב וכן כיוצא באלו והוא שיהיה הנשאר יכול לעשות מעין מלאכתן כיצד עט שניטל המוחק שלו ונשאר הכותב אם נשאר מאורכו כדי שיגע לקשרי אצבעותיו טמא שהרי אפשר שיאחז בו ויכתוב בו ניטל הכותב ונשאר המוחק אם נשאר מאורכו מלוא פס ידו טמא שהרי אפשר לו למחוק בו נשאר פחות מזה טהור וכן כל כיוצא בזה:
21
When the narrow edge of a hatchet - i.e., the side that a carpenter uses to carve - is removed, it is impure, because of the side used to chop. If the side used to chop is removed, it is impure because of the narrow edge. If the socket into which the handle is inserted is broken, it is pure.
כא
קורדום שניטל עושפו והוא הצד שהחרש מנגר בו טמא מפני בית ביקועו ניטל בית ביקועו טמא מפני בית עושפו נשבר מקיפו טהור:
22
When a lance is damaged, it is still considered as a k'li until its major portion is removed. If, however, the socket into which the head of the lance is inserted is removed, it is pure.
כב
חרחור שנפגם עדיין הוא כלי עד שינטל רובו נשבר מקיפו טהור:
23
A plow is also called a malmad. It is comprised of a long, thick beam with something like a sharp peg implanted in its end from above. This metal peg is called a darvan. On the other end below is a metal projection like a spear. The wood that is inserted into it and this iron piece is called a lance.
כג
המרדע הוא המלמד והוא עץ ארוך עב וכמו מסמר חד תקוע בקצתו מלמעלה וזה הברזל נקרא דרבן ובקצה השני מלמטה ממנו ברזל כמו רומח והעץ נכנס וזה הברזל נקרא חרחור:
24
When a metal pipe which is like a tube becomes impure, if it is affixed to a staff or a door and is thus attached to wood, it becomes pure. If it did not contract impurity and it was affixed to a staff or a door, it is susceptible to impurity in its place. For any metal k'li that was fixed to a beam or a wall is susceptible to impurity until its function is changed. Therefore a metal baker's sheet that was affixed to a wall is impure. Similar laws apply in all analogous situations involving other metal objects that were affixed to wooden objects whether containers or flat keilim. They are susceptible to impurity as they were beforehand.
כד
מניקת של מתכת שהיא כמו שפופרת שנטמאה משיקבענה במקל או בדלת ויחברנה עם העץ תטהר לא נטמאה וקבעה במקל או בדלת הרי זו מקבלת טומאה במקומה שכל כלי מתכות שקבעם בקורה או בכותל מקבלין טומאה כשהיו עד שישנה את מעשיהם לפיכך דף של נחתומין של מתכת שקבעו בכותל טמא וכן כל כיוצא בזה משאר כלי מתכות שנקבעו בין מקבליהן בין פשוטיהן מקבלים טומאה כשהיו:
• Teshuvah - Chapter Four
1
There are 24 deeds which hold back Teshuvah: Four are the commission of severe sins. God will not grant the person who commits such deeds to repent because of the gravity of his transgressions.
They are:
a) One who causes the masses to sin, included in this category is one who holds back the many from performing a positive command;
b) One who leads his colleague astray from the path of good to that of bad; for example, one who proselytizes or serves as a missionary [for idol worship];
c) One who sees his son becoming associated with evil influences and refrains from rebuking him. Since his son is under his authority, were he to rebuke him, he would have separated himself [from these influences]. Hence, [by refraining from admonishing him, it is considered] as if he caused him to sin.
Included in this sin are also all those who have the potential to rebuke others, whether an individual or a group, and refrain from doing so, leaving them to their shortcomings.
d) One who says: "I will sin and then, repent." Included in this category is one who says: "I will sin and Yom Kippur will atone [for me]."
א
ארבעה ועשרים דברים מעכבין את התשובה ארבעה מהן עון גדול והעושה אחד מהן אין הקדוש ברוך הוא מספיק בידו לעשות תשובה לפי גודל חטאו:
ואלו הן:
(א) המחטיא את הרבים ובכלל עון זה המעכב את הרבים מלעשות מצוה (ב) והמטה את חבירו מדרך טובה לרעה כגון מסית ומדיח (ג) הרואה בנו יוצא לתרבות רעה ואינו ממחה בידו הואיל ובנו ברשותו אילו מיחה בו היה פורש ונמצא כמחטיאו ובכלל עון זה כל שאפשר בידו למחות באחרים בין יחיד בין רבים ולא מיחה אלא יניחם בכשלונם (ד) והאומר אחטא ואשוב ובכלל זה האומר אחטא ויום הכפורים מכפר:
2
Among [the 24] are five deeds which cause the paths of Teshuvah to be locked before those who commit them. They are:
a) One who separates himself from the community; when they repent, he will not be together with them and he will not merit to share in their merit.
b) One who contradicts the words of the Sages; the controversy he provokes will cause him to cut himself off from them and, thus, he will never know the ways of repentance.
c) One who scoffs at the mitzvoth; since he considers them as degrading, he will not pursue them or fulfill them. If he does not fulfill mitzvot, how can he merit [to repent]?
d) One who demeans his teachers; this will cause them to reject and dismiss him as [Elishah did to] Gechazi. In this period of rejection, he will not find a teacher or guide to show him the path of truth.
e) One who hates admonishment; this will not leave him a path for repentance. Admonishment leads to Teshuvah. When a person is informed about his sins and shamed because of them, he will repent. Accordingly, [rebukes are] included in the Torah, [for example]:
”Remember, do not forget, that you provoked [God, your Lord, in the desert. From the day you left Egypt until here,] you have been rebelling....”(Deuteronomy 9:7).
”[Until this day,] God did not give you a heart to know....” (Deuteronomy 29:3).
”[Is this the way you repay God,] you ungrateful, unwise nation” (Deuteronomy 2:6).
Similarly, Isaiah rebuked Israel, declaring: “Woe, sinful nation, [people laden with iniquity...]” (Isaiah 1:4),
”The ox knows its owner, [and the ass, his master's crib. Israel does not know...]” (ibid.: 1:3),
I know you are obstinate... (ibid. 48:4).
God also commanded him to admonish the transgressors as [ibid.58:1] states: "Call out from your throat, do not spare it." Similarly, all the prophets rebuked Israel until she repented. Therefore, it is proper for each and every congregation in Israel to appoint a great sage of venerable age, with [a reputation of] fear of heaven from his youth, beloved by the community, to admonish the masses and motivate them to Teshuvah.
This person who hates admonishment will not come to the preacher's [lecture] or hear his words. Accordingly, he will continue his sinful [paths], which he regards as good.
ב
ומהן חמשה דברים הנועלים דרכי התשובה בפני עושיהן ואלו הן:
(א) הפורש מן הצבור לפי שבזמן שיעשו תשובה לא יהיה עמהן ואינו זוכה עמהן בזכות שעושין (ב) והחולק על דברי חכמים לפי שמחלוקתו גורמת לו לפרוש מהן ואינו יודע דרכי התשובה (ג) והמלעיג על המצות שכיון שנתבזו בעיניו אינו רודף אחריהן ולא עושן ואם לא יעשה במה יזכה (ד) והמבזה רבותיו שדבר זה גורם לו לדחפו ולטרדו כגחזי ובזמן שנטרד לא ימצא מלמד ומורה לו דרך האמת (ה) והשונא את התוכחות שהרי לא הניח לו דרך תשובה שהתוכחה גורמת לתשובה שבזמן שמודיעין לו לאדם חטאיו ומכלימין אותו חוזר בתשובה כמו שכתוב בתורה זכור ואל תשכח ממרים הייתם ולא נתן ה' לכם לב עם נבל ולא חכם וכן ישעיהו הוכיח את ישראל ואמר הוי גוי חוטא ידע שור קונהו מדעתי כי קשה אתה וכן צוהו האל להוכיח לחטאים שנאמר קרא בגרון אל תחשוך וכן כל הנביאים הוכיחו לישראל עד שחזרו בתשובה לפיכך צריך להעמיד בכל קהל וקהל מישראל חכם גדול וזקן וירא שמים מנעוריו ואהוב להם שיהא מוכיח לרבים ומחזירן בתשובה וזה ששונא את התוכחות אינו בא למוכיח ולא שומע דבריו לפיכך יעמוד בחטאתיו שהם בעיניו טובים:
3
Among these [24] are five [transgressions] for which it is impossible for the person who commits them to repent completely. They are sins between man and man, concerning which it is impossible to know the person whom one sinned against in order to return [what is owed him] or ask for his forgiveness. They are:
a) One who curses the many without cursing a specific individual from whom he can request forgiveness;
b) One who takes a share of a thief's [gain], for he does not know to whom the stolen article belongs. The thief steals from many, brings him [his share], and he takes it. Furthermore, he reinforces the thief and causes him to sin;
c) One who finds a lost object and does not announce it [immediately] in order to return it to its owners. Afterwards, when he desires to repent, he will not know to whom to return the article;
d) One who eats an ox belonging to the poor, orphans, or widows. These are unfortunate people, who are not well-known or recognized by the public. They wander from city to city and thus, there is no one who can identify them and know to whom the ox belonged in order that it may be returned to him.
e) One who takes a bribe to pervert judgment. He does not know the extent of the perversion or the power [of its implications] in order to pay the [people whom he wronged], for his judgment had a basis. Furthermore, [by taking a bribe], he reinforces the person [who gave it] and causes him to sin.
ג
ומהם חמשה דברים העושה אותן אי אפשר לו שישוב בתשובה גמורה לפי שהם עונות שבין אדם לחבירו ואינו יודע חבירו שחטא לו כדי שיחזיר לו או ישאל ממנו למחול לו ואלו הן:
(א) המקלל את הרבים ולא קלל אדם ידוע כדי שישאל ממנו כפרה (ב) והחולק עם גנב שלפי שאינו יודע גניבה זו של מי היא אלא הגנב גונב לרבים ומביא לו והוא לוקח ועוד שהוא מחזיק יד הגנב ומחטיאו (ג) והמוצא אבדה ואינו מכריז עליה עד שיחזירה לבעליה לאחר זמן כשיעשה תשובה אינו יודע למי יחזיר (ד) והאוכל שור עניים ויתומים ואלמנות אלו בני אדם אמללין הם ואינן ידועים ומפורסמים וגולים מעיר לעיר ואין להם מכיר כדי שידע שור זה של מי הוא ויחזירנו לו (ה) והמקבל שוחד להטות דין אינו יודע עד היכן הגיע הטייה זו וכמה היא כחה כדי שיחזיר שהדבר יש לו רגלים ועוד שהוא מחזיק יד זה ומחטיאו:
4
Also among the [24] are five [transgressions] for which it is unlikely that the person who commits them will repent. Most people regard these matters lightly. Hence, [by committing such a transgression,] a person will sin without realizing that he has. They are:
a) One who eats from a meal which is not sufficient for its owners. This is a "shade of theft." However, the person who [partook from this meal] will not realize that he has sinned, for he will rationalize: "I only ate with his permission."
b) One who makes use of a pledge taken from a poor person. The pledge taken from a poor person would be his axe or plow. He rationalizes: "Their value will not depreciate and, hence, I haven't stolen anything from him."
c) One who looks at women forbidden to him. He considers the matter of little consequence, rationalizing: "Did I engage in relations with her? Was I intimate with her?" He fails to realize how looking [at such sights] is a great sin, for it motivates a person to actually take part in illicit sexual relations as implied by [Numbers 15:39] "Do not follow after your heart and your eyes."
d) One who takes pride in his colleague's shame. He tells himself that he has not sinned, for his colleague was not present. Thus, no shame came [directly] to his colleague, nor did he humiliate him. He merely contrasted his good deeds and wisdom against the deeds or wisdom of his colleague in order that, out of that comparison, he would appear honorable, and his colleague, shameful.
e) One who suspects worthy people. He will also say to himself "I haven't sinned," for he will rationalize: "What have I done to him? All I did was raise a doubt whether he committed the wrong or not." He does not realize that this is a sin, for he has considered a worthy person as a transgressor.
ד
ומהן חמשה דברים העושה אותן אין חזקתו לשוב מהן לפי שהם דברים קלים בעיני רוב האדם ונמצא חוטא והוא ידמה שאין זה חטא ואלו הן:
(א) האוכל מסעודה שאינה מספקת לבעליה שזה אבק גזל הוא והוא מדמה שלא חטא ויאמר כלום אכלתי אלא ברשותו (ב) המשתמש בעבוטו של עני שהעבוט של עני אינו אלא כגון קורדום ומחרישה ויאמר בלבו אינן חסרים והרי לא גזלתי אותו (ג) המסתכל בעריות מעלה על דעתו שאין בכך כלום שהוא אומר וכי בעלתי או קרבתי אצלה והוא אינו יודע שראיית העינים עון גדול שהיא גורמת לגופן של עריות שנאמר ולא תתורו אחרי לבבכם ואחרי עיניכם (ד) המתכבד בקלון חבירו אומר בלבו שאינו חטא לפי שאין חבירו עומד שם ולא הגיע לו בושת ולא ביישו אלא ערך מעשיו הטובים וחכמתו למול מעשה חבירו או חכמתו כדי שיראה מכללו שהוא מכובד וחבירו בזוי (ה) והחושד כשרים אומר בלבו שאינו חטא לפי שהוא אומר מה עשיתי לו וכי יש שם אלא חשד שמא עשה או לא עשה והוא אינו יודע שזה עון שמשים אדם כשר בדעתו כבעל עבירה:
5
Among the [24] are five [qualities] which have the tendency to lead the transgressor to continue to commit them and which are very difficult to abandon. Therefore, a person should be very careful lest he become attached to them, for they are very bad attributes. They are:
a) gossip;
b) slander;
c) quick-temperedness;
d) a person preoccupied with sinister thoughts;
e) a person who becomes friendly with a wicked person, for he learns from his deeds and they are imprinted on his heart. This was implied by Solomon [Proverbs 13:20]: "A companion of fools will suffer harm."
In Hilchot De'ot, we explained the [character traits] which all people should continually follow. This surely holds true for a Baal-Teshuvah.
ה
ומהן חמשה דברים העושה אותם ימשך אחריהם תמיד וקשים הם לפרוש מהן לפיכך צריך אדם להזהר מהן שמא ידבק בהן והן כולן דעות רעות עד מאד ואלו הן:
רכילות ולשון הרע ובעל חימה ובעל מחשבה רעה והמתחבר לרשע מפני שהוא לומד ממעשיו והן נרשמים בלבו הוא שאמר שלמה ורועה כסילים ירוע וכבר בארנו בהלכות דעות דברים שצריך כל אדם לנהוג בהן תמיד קל וחומר לבעל תשובה:
6
All of the above, and other similar transgressions, though they hold back repentance, they do not prevent it entirely. Should one of these people repent, he is a Baal-Teshuvah and has a portion in the world to come.
ו
כל אלו הדברים וכיוצא בהן אע"פ שמעכבין את התשובה אין מונעין אותה אלא אם עשה אדם תשובה מהן הרי זה בעל תשובה ויש לו חלק לעולם הבא:
Teshuvah - Chapter Five
1
Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.
This is [the intent of] the Torah's statement (Genesis 3:22): "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."
א
רשות לכל אדם נתונה אם רצה להטות עצמו לדרך טובה ולהיות צדיק הרשות בידו ואם רצה להטות עצמו לדרך רעה ולהיות רשע הרשות בידו הוא שכתוב בתורה הן האדם היה כאחד ממנו לדעת טוב ורע כלומר הן מין זה של אדם היה יחיד בעולם ואין מין שני דומה לו בזה הענין שיהא הוא מעצמו בדעתו ובמחשבתו יודע הטוב והרע ועושה כל מה שהוא חפץ ואין מי שיעכב בידו מלעשות הטוב או הרע וכיון שכן הוא פן ישלח ידו:
2
A person should not entertain the thesis held by the fools among the gentiles and the majority of the undeveloped among Israel that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked.
This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah 3:38: "From the mouth of the Most High, neither evil or good come forth." Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his sins and for what he has done to his soul, the evil consequences, he brought upon it. This is implied by the following verse [ibid.:39]: "Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our hands and our own decision [is what prompts us to] commit all these wrongs, it is proper for us to repent and abandon our wickedness, for this choice is presently in our hand. This is implied by the following verse [ibid.:40]: "Let us search and examine our ways and return [to God]."
ב
אל יעבור במחשבתך דבר זה שאומרים טפשי אומה"ע ורוב גולמי בני ישראל שהקב"ה גוזר על האדם מתחלת ברייתו להיות צדיק או רשע אין הדבר כן אלא כל אדם ראוי לו להיות צדיק כמשה רבינו או רשע כירבעם או חכם או סכל או רחמן או אכזרי או כילי או שוע וכן שאר כל הדעות ואין לו מי שיכפהו ולא גוזר עליו ולא מי שמושכו לאחד משני הדרכים אלא הוא מעצמו ומדעתו נוטה לאי זו דרך שירצה הוא שירמיהו אמר מפי עליון לא תצא הרעות והטוב כלומר אין הבורא גוזר על האדם להיות טוב ולא להיות רע וכיון שכן הוא נמצא זה החוטא הוא הפסיד את עצמו ולפיכך ראוי לו לבכות ולקונן על חטאיו ועל מה שעשה לנפשו וגמלה רעה הוא שכתוב אחריו מה יתאונן אדם חי וגו' וחזר ואמר הואיל ורשותנו בידינו ומדעתנו עשינו כל הרעות ראוי לנו לחזור בתשובה ולעזוב רשענו שהרשות עתה בידינו הוא שכתוב אחריו נחפשה דרכינו ונחקורה ונשובה וגו':
3
This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: "Behold, I have set before you today life [and good, death and evil]." Similarly, [Deuteronomy 11:26] states, "Behold, I have set before you today [the blessing and the curse]," implying that the choice is in your hands.
Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice].
ג
ודבר זה עיקר גדול הוא והוא עמוד התורה והמצוה שנאמר ראה נתתי לפניך היום את החיים וכתיב ראה אנכי נותן לפניכם היום כלומר שהרשות בידכם וכל שיחפוץ האדם לעשות ממעשה בני האדם עושה בין טובים בין רעים ומפני זה הענין נאמר מי יתן והיה לבבם זה להם כלומר שאין הבורא כופה בני האדם ולא גוזר עליהן לעשות טובה או רעה אלא הכל מסור להם:
4
Were God to decree that an individual would be righteous or wicked or that there would be a quality which draws a person by his essential nature to any particular path [of behavior], way of thinking, attributes, or deeds, as imagined by many of the fools [who believe] in astrology - how could He command us through [the words of] the prophets: "Do this," "Do not do this," "Improve your behavior," or "Do not follow after your wickedness?"
[According to their mistaken conception,] from the beginning of man's creation, it would be decreed upon him, or his nature would draw him, to a particular quality and he could not depart from it.
What place would there be for the entire Torah? According to which judgement or sense of justice would retribution be administered to the wicked or reward to the righteous? Shall the whole world's Judge not act justly!
A person should not wonder: How is it possible for one to do whatever he wants and be responsible for his own deeds? - Is it possible for anything to happen in this world without the permission and desire of its Creator as [Psalms 135:6] states: "Whatever God wishes, He has done in the heavens and in the earth?"
One must know that everything is done in accord with His will and, nevertheless, we are responsible for our deeds.
How is this [apparent contradiction] resolved? Just as the Creator desired that [the elements of] fire and wind rise upward and [those of] water and earth descend downward, that the heavenly spheres revolve in a circular orbit, and all the other creations of the world follow the nature which He desired for them, so too, He desired that man have free choice and be responsible for his deeds, without being pulled or forced. Rather, he, on his own initiative, with the knowledge which God has granted him, will do anything that man is able to do.
Therefore, he is judged according to his deeds. If he does good, he is treated with beneficence. If he does bad, he is treated harshly. This is implied by the prophets' statements: "This has been the doing of your hands” [Malachi 1:9]; "They also have chosen their own paths” [Isaiah 66:3].
This concept was also implied by Solomon in his statement [Ecclesiastes 11:9]: "Young man, rejoice in your youth... but, know that for all these things God will bring you to judgment," i.e., know that you have the potential to do, but in the future, you will have to account for your deeds.
ד
אילו האל היה גוזר על האדם להיות צדיק או רשע או אילו היה שם דבר שמושך את האדם בעיקר תולדתו לדרך מן הדרכים או למדע מן המדעות או לדעה מן הדעות או למעשה מן המעשים כמו שבודים מלבם הטפשים הוברי שמים היאך היה מצוה לנו על ידי הנביאים עשה כך ואל תעשה כך הטיבו דרכיכם ואל תלכו אחרי רשעכם והוא מתחלת ברייתו כבר נגזר עליו או תולדתו תמשוך אותו לדבר שאי אפשר לזוז ממנו ומה מקום היה לכל התורה כולה ובאי זה דין ואיזה משפט נפרע מן הרשע או משלם שכר לצדיק השופט כל הארץ לא יעשה משפט ואל תתמה ותאמר היאך יהיה האדם עושה כל מה שיחפוץ ויהיו מעשיו מסורים לו וכי יעשה בעולם דבר שלא ברשות קונו ולא חפצו והכתוב אומר כל אשר חפץ ה' עשה בשמים ובארץ דע שהכל כחפצו יעשה ואף על פי שמעשינו מסורין לנו כיצד כשם שהיוצר חפץ להיות האש והרוח עולים למעלה והמים והארץ יורדים למטה והגלגל סובב בעיגול וכן שאר בריות העולם להיות כמנהגן שחפץ בו ככה חפץ להיות האדם רשותו בידו וכל מעשיו מסורין לו ולא יהיה לו לא כופה ולא מושך אלא הוא מעצמו ובדעתו שנתן לו האל עושה כל שהאדם יכול לעשות לפיכך דנין אותו לפי מעשין אם עשה טובה מטיבין לו ואם עשה רעה מריעין לו הוא שהנביא אומר מידכם היתה זאת לכם גם המה בחרו בדרכיהם ובענין זה אמר שלמה שמח בחור בילדותך ודע כי על כל אלה יביאך האלהים במשפט כלומר דע שיש בידך כח לעשות ועתיד אתה ליתן את הדין:
5
One might ask: Since The Holy One, blessed be He, knows everything that will occur before it comes to pass, does He or does He not know whether a person will be righteous or wicked?
If He knows that he will be righteous, [it appears] impossible for him not to be righteous. However, if one would say that despite His knowledge that he would be righteous, it is possible for him to be wicked, then His knowledge would be incomplete.
Know that the resolution to this question [can be described as]: "Its measure is longer than the earth and broader than the sea." Many great and fundamental principles and lofty concepts are dependent upon it. However, the statements that I will make must be known and understood [as a basis for the comprehension of this matter].
As explained in the second chapter of Hilchot Yesodei HaTorah,The Holy One, blessed be He, does not know with a knowledge that is external from Him as do men, whose knowledge and selves are two [different entities]. Rather, He, may His name be praised, and His knowledge are one.
Human knowledge cannot comprehend this concept in its entirety for just as it is beyond the potential of man to comprehend and conceive the essential nature of the Creator, as [Exodus 33:20] states: "No man will perceive, Me and live," so, too, it is beyond man's potential to comprehend and conceive the Creator's knowledge. This was the intent of the prophet's [Isaiah 55:8] statements: "For My thoughts are not your thoughts, nor your ways, My ways."
Accordingly, we do not have the potential to conceive how The Holy One, blessed be He, knows all the creations and their deeds. However, this is known without any doubt: That man's actions are in his [own] hands and The Holy One, blessed be He, does not lead him [in a particular direction] or decree that he do anything.
This matter is known, not only as a tradition of faith, but also, through clear proofs from the words of wisdom. Consequently, the prophets taught that a person is judged for his deeds, according to his deeds - whether good or bad. This is a fundamental principle on which is dependent all the words of prophecy.
ה
שמא תאמר והלא הקדוש ברוך הוא יודע כל מה שיהיה וקודם שיהיה ידע שזה יהיה צדיק או רשע או לא ידע אם ידע שהוא יהיה צדיק אי אפשר שלא יהיה צדיק ואם תאמר שידע שיהיה צדיק ואפשר שיהיה רשע הרי לא ידע הדבר על בוריו דע שתשובת שאלה זו ארוכה מארץ מדה ורחבה מני ים וכמה עיקרים גדולים והררים רמים תלויים בה אבל צריך אתה לידע ולהבין בדבר זה שאני אומר כבר בארנו בפ' שני מהלכות יסודי התורה שהקב"ה אינו יודע מדיעה שהיא חוץ ממנו כבני אדם שהם ודעתם שנים אלא הוא יתעלה שמו ודעתו אחד ואין דעתו של אדם יכולה להשיג דבר זה על בוריו וכשם שאין כח באדם להשיג ולמצוא אמתת הבורא שנאמר כי לא יראני האדם וחי אין כח באדם להשיג ולמצוא דעתו של בורא הוא שהנביא אמר כי לא מחשבותי מחשבותיכם ולא דרכיכם דרכי וכיון שכן הוא אין בנו כח לידע היאך ידע הקדוש ברוך הוא כל הברואים והמעשים אבל נדע בלא ספק שמעשה האדם ביד האדם ואין הקב"ה מושכו ולא גוזר עליו לעשות כך ולא מפני קבלת הדת בלבד נודע דבר זה אלא בראיות ברורות מדברי החכמה ומפני זה נאמר בנבואה שדנין את האדם על מעשיו כפי מעשיו אם טוב ואם רע וזה הוא העיקר שכל דברי הנבואה תלויין בו:
Teshuvah - Chapter Six
1
There are many verses in the Torah and the words of the prophets which appear to contradict this fundamental principle. [Thus,] the majorities of the people err because of them and think that the Holy One, blessed be He, does decree that a person commit evil or good and that a person's heart is not given over to him to direct it towards any path he desires.
Behold, I will explain a great and fundamental principle [of faith] on the basis of which the interpretation of those verses can be understood. [As a preface,] when an individual or the people of a country sin, the sinner consciously and willfully committing that sin, it is proper to exact retribution from him as explained. The Holy One, blessed be He, knows how to exact punishment: There are certain sins for which justice determines that retribution be exacted in this world; on the sinner's person, on his possessions, or on his small children.
[Retribution is exacted upon a person's] small children who do not possess intellectual maturity and have not reached the age where they are obligated to perform mitzvot [because these children] are considered as his property. [This concept is alluded to] by the verse [Deuteronomy 24:16]: "A man will die because of his own sins." [We may infer: This rule only applies] after one has become "a man."
There are other sins for which justice determines that retribution be exacted in the world to come with no damages coming to the transgressor in this world. There are [other] sins for which retribution is taken in this world and in the world to come.
א
פסוקים הרבה יש בתורה ובדברי נביאים שהן נראין כסותרין עיקר זה ונכשלין בהן רוב האדם ויעלה על דעתן מהן שהקב"ה הוא גוזר על האדם לעשות רעה או טובה ושאין לבו של אדם מסור לו להטותו לכל אשר ירצה והרי אני מבאר עיקר גדול שממנו תדע פירוש כל אותן הפסוקים בזמן שאדם אחד או אנשי מדינה חוטאים ועושה החוטא חטא שעושה מדעתו וברצונו כמו שהודענו ראוי להפרע ממנו והקדוש ברוך הוא יודע איך יפרע יש חטא שהדין נותן שנפרעים ממנו על חטאו בעולם הזה בגופו או בממונו או בבניו הקטנים שבניו של אדם הקטנים שאין בהם דעת ולא הגיעו לכלל מצות כקניינו הן וכתיב איש בחטאו ימות עד שיעשה איש ויש חטא שהדין נותן שנפרעין ממנו לעולם הבא ואין לעובר עליו שום נזק בעולם הזה ויש חטא שנפרעין ממנו בעולם הזה ולעולם הבא:
2
When does the above apply? When [the transgressor] does not repent. However, if he repents, his Teshuvah is a shield against retribution. Just as a person may sin consciously and willfully, he may repent consciously and willfully.
ב
במה דברים אמורים בזמן שלא עשה תשובה אבל אם עשה תשובה התשובה כתריס לפני הפורענות וכשם שהאדם חוטא מדעתו וברצונו כך הוא עושה תשובה מדעתו וברצונו:
3
A person may commit a great sin or many sins causing the judgment rendered before the True Judge to be that the retribution [administered to] this transgressor for these sins which he willfully and consciously committed is that his Teshuvah will be held back. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed.
This is implied by the Holy One, blessed be He's statement [related] by Isaiah [6:10]: “Make the heart of this people fat [and make their ears heavy. Smear over their eyes, lest they see with their eyes... understand with their hearts, repent and be healed].”
Similarly, [II Chronicles 36:16] states “ They mocked the messengers of God, scorned His words, scoffed at His prophets until the anger of God mounted up against His people until there was no remedy.”
Implied [by these verses] is that they willingly sinned, multiplying their iniquity until it was obliged to hold back their Teshuvah, [which is referred to as] the "remedy."
For these reasons, it is written in the Torah [Exodus 14:4], "I will harden Pharaoh's heart." Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land as [Exodus 1:10] states: "Come, let us deal wisely with them," judgment obligated that he be prevented from repenting so that he would suffer retribution. Therefore, The Holy One, blessed be He, hardened his heart.
Why did [God] send Moses to [Pharaoh], telling him: “Send [forth the people], repent”? The Holy One, blessed be He, had already told that he would not release [the people], as [Exodus 9:30] states: “I realize that you and your subjects [still do not fear God].”
[The reason is stated in Exodus 9:16:] “For this alone, I have preserved you… so that My name will be spoken about throughout the earth],” i.e., to make known to all the inhabitants of the world that when the Holy One, blessed be He, withholds repentance from a sinner, he cannot repent, but he will die in the wickedness that he initially committed willfully.
Similarly, Sichon was held liable for repentance to be withheld from him, because of the sins he committed, as [Deuteronomy 2:30] states: “God, your Lord, hardened his spirit and strengthened his heart.”
Also, the Canaanites held back from repenting, because of their abominable acts, so that they would wage war against Israel as [Joshua 11:20] states: "This was inspired by God, to harden their hearts so that they should come against Israel in battle in order to utterly destroy them."
Similarly, the Israelites during the era of Elijah committed many iniquities. Repentance was held back from those who committed these many sins, as [I Kings 18:37] states: "You have turned their heart backwards," i.e., held repentance back from them.
In conclusion, the Almighty did not decree that Pharaoh should harm the Israelites that Sichon should sin in his land, that the Canaanites should perform abominable acts, or that the Israelites should worship idols. They all sinned on their own initiative and they were obligated to have Teshuvah held back from them.
ג
ואפשר שיחטא אדם חטא גדול או חטאים רבים עד שיתן הדין לפני דיין האמת שיהא הפרעון מזה החוטא על חטאים אלו שעשה ברצונו ומדעתו שמונעין ממנו התשובה ואין מניחין לו רשות לשוב מרשעו כדי שימות ויאבד בחטאו שיעשה הוא שהקב"ה אמרע"יישעיהו השמן לב העם הזה וגו' וכן הוא אומר ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה' בעמו עד לאין מרפא כלומר חטאו ברצונם והרבו לפשוע עד שנתחייבו למנוע מהן התשובה שהיא המרפא לפיכך כתוב בתורה ואני אחזק את לב פרעה לפי שחטא מעצמו תחלה והרע לישראל הגרים בארצו שנאמר הבה נתחכמה לו נתן הדין למנוע התשובה ממנו עד שנפרע ממנו לפיכך חזק הקדוש ברוך הוא את לבו ולמה היה שולח לו ביד משה ואומר שלח ועשה תשובה וכבר אמר לו הקב"ה אין אתה משלח שנאמר ואתה ועבדיך ידעתי וגו' ואולם בעבור זאת העמדתיך כדי להודיע לבאי העולם שבזמן שמונע הקדוש ברוך הוא התשובה לחוטא אינו יכול לשוב אלא ימות ברשעו שעשה בתחילה ברצונו וכן סיחון לפי עונות שהיו לו נתחייב למונעו מן התשובה שנאמר כי הקשה ה' אלהיך את רוחו ואמץ את לבבו וכן הכנענים לפי תועבותיהן מנע מהן התשובה עד שעשו מלחמה עם ישראל שנאמר כי מאת ה' היתה לחזק את לבם לקראת המלחמה עם ישראל למען החרימם וכן ישראל בימי אליהו לפי שהרבו לפשוע מנע מאותן המרבים לפשוע תשובה שנאמר ואתה הסבות את לבם אחורנית כלומר מנעת מהן התשובה:
נמצאת אומר שלא גזר האל על פרעה להרע לישראל ולא על סיחון לחטוא בארצו ולא על הכנענים להתעיב ולא על ישראל לעבוד עכו"ם אלא כולן חטאו מעצמן וכולן נתחייבו למנוע מהן התשובה:
4
This is what is implied in the requests of the righteous and the prophets in their prayers, [asking] God to help them on the path of truth, as David pleaded [Psalms 86:11]: "God, show me Your way that I may walk in Your truth;" i.e., do not let my sins prevent me from [reaching] the path of truth which will lead me to appreciate Your way and the oneness of Your name.
A similar intent [is conveyed] by the request [Psalms 51:14]: "Support me with a spirit of magnanimity;" i.e., let my spirit [be willing] to do Your will and do not cause my sins to prevent me from repenting. Rather, let the choice remain in my hand until I repent and comprehend and appreciate the path of truth. In a similar way, [one must interpret] all the [verses] which resemble these.
ד
וכענין זה שואלין הצדיקים והנביאים בתפלתם מאת ה' לעזרם על האמת כמו שאמר דוד הורני ה' דרכך כלומר אל ימנעוני חטאי דרך האמת שממנה אדע דרכך ויחוד שמך וכן זה שאמר ורוח נדיבה תסכמני כלומר תניח רוחי לעשות חפצך ואל יגרמו לי חטאי למונעני מתשובה אלא תהיה הרשות בידי עד שאחזור ואבין ואדע דרך האמת ועל דרך זו כל הדומה לפסוקים אלו:
5
What was implied by David's statement [Psalms 25:8-9]: "God is good and upright, therefore, he instructs sinners in the path. He guides the humble [in the path of justice and] teaches the humble His way]"? That He sends them prophets to inform them of the path of God and to encourage them to repent.
Furthermore, it implies that He granted them the power to learn and to understand. This attribute is present in all men: As long as a person follows the ways of wisdom and righteousness, he will desire them and pursue them. This [may be inferred from] the statement of our Sages of blessed memory: "One who comes to purify [himself] is helped;" i.e., he finds himself assisted in this matter.
[A question may still arise, for] behold, it is written in the Torah [Genesis 15:13]: "They shall enslave them and oppress them," [seemingly implying that] He decreed that the Egyptians would commit evil.
Similarly, it is written [Deuteronomy 31:16]: "And this nation will arise and stray after the alien gods of the land," [seemingly implying that] He decreed that Israel would serve idols. If so, why did He punish them?
Because He did not decree that a particular person would be the one who strayed. Rather, each and every one of those who strayed to idol-worship [could have chosen] not to serve idols if he did not desire to serve them. The Creator merely informed [Moses] of the pattern of the world.
To what can this be compared? To someone who says, there will be righteous and wicked people in this nation. [Thus,] a wicked person cannot say that because God told Moses that there will be wicked people in Israel, it is decreed that he will be wicked. A similar concept applies regarding the statement [Deuteronomy 15:11]: "The poor will never cease to exist in the land."
Similarly, in regard to the Egyptians, each and every one of the Egyptians who caused hardship and difficulty for Israel had the choice to refrain from harming them, if he so desired, for there was no decree on a particular person. Rather, [God merely] informed [Abraham] that, in the future, his descendants would be enslaved in a land which did not belong to them.
We have already explained that it is beyond the potential of man to know how God knows what will be in the future.
ה
ומהו זה שאמר דוד טוב וישר ה' על כן יורה חטאים בדרך ידרך ענוים וגו' זה ששלח נביאים להם מודיעים דרכי ה' ומחזירין אותן בתשובה ועוד שנתן בהם כח ללמוד ולהבין שמדה זו בכל אדם שכל זמן שהוא נמשך בדרכי החכמה והצדק מתאוה להן ורודף אותם והוא מה שאמרו רז"ל בא לטהר מסייעין אותו כלומר ימצא עצמו נעזר על הדבר והלא כתוב בתורה ועבדום וענו אותם הרי גזר על המצריים לעשות רע וכתיב וקם העם הזה וזנה אחרי אלהי נכר הארץ הרי גזר על ישראל לעבוד כו"ם ולמה נפרע מהן לפי שלא גזר על איש פלוני הידוע שיהיה הוא הזונה אלא כל אחד ואחד מאותן הזונים לעבוד כו"ם אילו לא רצה לעבוד לא היה עובד ולא הודיעו הבורא אלא מנהגו של עולם הא למה זה דומה לאומר העם הזה יהיה בהן צדיקים ורשעים לא מפני זה יאמר הרשע כבר נגזר עליו שיהיה רשע מפני שהודיע למשה שיהיו רשעים בישראל כענין שנאמר כי לא יחדל אביון מקרב הארץ וכן המצריים כל אחד ואחד מאותן המצירים והמריעים לישראל אילו לא רצה להרע להם הרשות בידו שלא גזר על איש ידוע אלא הודיעו שסוף זרעו עתיד להשתעבד בארץ לא להם וכבר אמרנו שאין כח באדם לידע היאך ידע הקב"ה דברים העתידין להיות:
• Wednesday, 8 Cheshvan, 5777 · 9 November 2016
• "Today's Day"
• Shabbat, Cheshvan 8, 5704
Torah lessons: Chumash: Lech L'cha, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: R. Isaac Luria (p. 557) ...side of evil." (p. 559).
Mitzva is an idiom of tzavta - "joining," "attachment." Whoever performs a mitzva becomes joined to the Essence of G-d - may He be blessed - Who issues that particular command. This is the meaning of "The reward of a mitzva is the mitzva (itself)":1 His becoming attached to the Essence of the En Sof Who ordained the command, is itself his reward.
The above can be understood through an analogy from the physical world: An extremely simple person has an inner sense of bitul (nullity) before the wisdom and greatness of a scholar - a bitul in which he senses himself to be an utter nonentity. The sage in turn,2 does not sense or perceive the simpleton as belonging at all to the category of human beings! Not that the scholar dismisses or rejects him, G-d forbid, for that would be an evil trait; he simply sees no connection or relationship with him whatsoever.
Now, when the sage instructs the simple man to do something for him, that command brings the simpleton "into being." In his own self-perception he is no longer a nonentity but a "somebody"; he has assumed a status unto himself in that he is able to carry out an order of the sage, and it is him that the sage addressed and instructed. In the eyes of the sage too, the simpleton now "exists"; he is a "somebody" to whom he (the sage) can speak and instruct. What is more, the command actually unites the lofty, exalted sage with the gross simpleton. The analogue is obvious.
It is understood that in the above analogy there is no difference at all what the command is about, whether a great, lofty matter or a simple trivial one.
FOOTNOTES
1.Avot 4:2.
2.Whose universe is scholarship and intellect.
• Daily Thought:
Just Happy
The Baal Shem Tov taught that true happiness is the high road to G‑d.
“Serve G‑d with happiness!” sings the Psalmist. And the Baal Shem Tov explained, “The happiness itself is your service of G‑d.”
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