Light Candles before sunset ––:––.
Today in Jewish History:
• Passing of Rabbi Judah the Prince (188 CE)
Rabbi Judah the Prince -- also known as Rabbeinu Hakadosh ("our holy master"), or simply as "Rabbi" -- was elected nasi -- spiritual and civil head of the Jewish community at large -- after the death of his father, Rabbi Simeon ben Gamliel. Foreseeing that due to the tribulations of the Exile which the Jewish nation was about to endure it was likely that many of the sacred laws would be forgotten, Rabbi Judah decided to gather, record, edit, and organize the statements of the earlier sages, setting the Oral Law down in writing for very the first time, in the form of the Mishnah.
He passed away around 188 CE; some say it was around 219 CE.
Although he was extremely wealthy and on friendly terms with the Emperor Antoninus, in his dying hour he lifted both his hands to Heaven, swearing that he had not benefited from his wealth even with his little finger. Instead he had labored in the study of Torah with all his strength.
On the day that Rabbi Judah died, a heavenly voice went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the World to Come.
The Talmud (Ketubot 103a) relates that even after his passing, for a time, Rabbi Judah would still visit his home every Friday evening at dusk. Wearing Shabbat clothes, he would recite the Kiddush, and thereby discharge his family members from their obligation to hear Kiddush.
Link: Rabbi Judah the Prince.
To find more articles about Rabbi Judah, see: Rabbi Judah the Prince.
Daily Quote:
Not only the tribe of Levi, but any man of all the inhabitants of the earth, whose spirit has moved him and whose mind has given him to understand to set himself aside to stand before G-d to serve Him, to worship Him, to know G-d and walk justly as G-d has created him, and he cast from his neck the yoke of the many calculations that men seek -- this man has become sanctified, a holy of holies, and G-d shall be his portion and his lot forever, and shall grant him his needs in this world, as He has granted the Kohanim and the Levites.[Maimonides' Mishneh Torah, Laws of the Shemittah and Jubilee Cycles, 13:13]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayishlach, 6th Portion (Genesis 35:12-36:19) with Rashi
• Genesis Chapter 35
12And the land that I gave to Abraham and to Isaac, I will give to you and to your seed after you will I give the land." יבוְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּלְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ:
13And God went up from him in the place where He had spoken with him. יגוַיַּ֥עַל מֵֽעָלָ֖יו אֱלֹהִ֑ים בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ:
14Now Jacob had erected a monument in the place where He had spoken with him, a stone monument, and he poured a libation upon it, and [then] he poured oil upon it. ידוַיַּצֵּ֨ב יַֽעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֨יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן:
in the place where He had spoken with him: I do not know what this teaches us. במקום אשר דבר אתו: איני יודע מה מלמדנו:
15Jacob named the place where God had spoken with him Beth el. טווַיִּקְרָ֨א יַֽעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל:
16And they journeyed from Beth el, and there was still some distance to come to Ephrath, and Rachel gave birth, and her labor was difficult. טזוַיִּסְעוּ֙ מִבֵּ֣ית אֵ֔ל וַֽיְהִי־ע֥וֹד כִּבְרַת־הָאָ֖רֶץ לָב֣וֹא אֶפְרָ֑תָה וַתֵּ֥לֶד רָחֵ֖ל וַתְּקַ֥שׁ בְּלִדְתָּֽהּ:
some distance: Heb. הָאָרֶץ כִּבְרַת. Menachem (Machbereth Menachem p. 102) explained [כִּבְרַת] as an expression of כַּבָּיר, meaning “much” -in this case, a long distance. The Aggadah (Gen. Rabbah 82:7) explains it as: during the time [when] the ground is riddled like a sieve, when plowed fields are common, when the winter has passed, and the heat has not yet come. This, however, is not the simple meaning of the verse, for we find concerning Na’aman,“and he went some distance (כִּבְרַת אָרֶץ) from him” (II Kings 5:19). I therefore believe that it is the name of a land measure, like the distance of a parasang or more. Just as you say [in measuring an area],“yokes of a vineyard (צִמְדֵי כֶּרֶם)” (Isa. 5:10),“ a plot of land (חֶלְקַת הַשָׂדֶה)” (above 33: 19), so with a man’s journey (land approximately the journey of a mil), one calls the measure כִּבְרַת אָרֶץ. כברת הארץ: מנחם פירש לשון כביר, רבוי, מהלך רב. ואגדה בזמן שהארץ חלולה ומנוקבת ככברה שהניר מצוי, הסתיו עבר, והשרב עדיין לא בא. ואין זה פשוטו של מקרא, שהרי בנעמן מצינו (מ"ב ה יט) וילך מאתו כברת ארץ. ואומר אני שהוא שם מדת קרקע כמו מהלך פרסה או יותר, כמו שאתה אומר (ישעיה ה י) צמד כרם, (לעיל לג יט) חלקת שדה, כך במהלך אדם נותן שם מדה כברת ארץ:
17It came to pass when she had such difficulty giving birth, that the midwife said to her, "Do not be afraid, for this one, too, is a son for you." יזוַיְהִ֥י בְהַקְשֹׁתָ֖הּ בְּלִדְתָּ֑הּ וַתֹּ֨אמֶר לָ֤הּ הַֽמְיַלֶּ֨דֶת֙ אַל־תִּ֣ירְאִ֔י כִּֽי־גַם־זֶ֥ה לָ֖ךְ בֵּֽן:
for this one, too, is: Added to Joseph for you. Our Sages interpreted [גַם as intimating that] with each tribe a twin sister was born, and with Benjamin, an extra twin sister was born. — [from Gen. Rabbah 82:8] כי גם זה: נוסף לך על יוסף. ורבותינו דרשו עם כל שבט נולדה תאומה, ועם בנימין נולדה תאומה יתירה:
18And it came to pass, when her soul departed for she died that she named him Ben oni, but his father called him Benjamin. יחוַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין:
Ben-oni: The son of my pain. בן אוני: בן צערי:
Benjamin: It seems to me that since he was the only one who was born in the land of Canaan, which is in the South for a person [who is] coming from [the direction of] Aram-naharaim, as it is said: “in the South, in the land of Canaan” (Num. 33: 40); “continually traveling southward” (Gen. 12:9). בנימין: נראה בעיני לפי שהוא לבדו נולד בארץ כנען, שהיא בנגב כשאדם בא מארם נהרים, כמו שנאמר (במדבר לג מ) בנגב בארץ כנען, (לעיל יב ט) הלוך ונסוע הנגבה:
Benjamin: The son of the South, an expression of“North and South (וְיָמִין) You created them” (Ps. 89:13). For this reason, it is [written here] plene, [with a “yud” after the “mem”]. (Another explanation: Benjamin means“the son of days” (בֶּן יָמִים) , because he was born in his (Jacob’s) old age, and it is spelled with a “nun” like“at the end of the days (הַיָמִין)” (Dan. 12:13). בנימין: בן ימין, לשון (תהלים פט יג) צפון וימין אתה בראתם, לפיכך הוא מלא:
19So Rachel died, and she was buried on the road to Ephrath, which is Bethlehem. יטוַתָּ֖מָת רָחֵ֑ל וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם:
20And Jacob erected a monument on her grave; that is the tombstone of Rachel until this day. כוַיַּצֵּ֧ב יַֽעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻֽרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם:
21Israel journeyed, and he pitched his tent at some distance past the Tower of Eder. כאוַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר:
22And it came to pass when Israel sojourned in that land, that Reuben went and lay with Bilhah, his father's concubine, and Israel heard [of it], and so, the sons of Jacob were twelve. כבוַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל פ וַיִּֽהְי֥וּ בְנֵי־יַֽעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר:
when Israel sojourned in that land: Before he came to Hebron, to Isaac, all these [incidents] befell him. בשכן ישראל בארץ ההוא: עד שלא בא לחברון אצל יצחק ארעוהו כל אלה:
and lay: Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b] וישכב: מתוך שבלבל משכבו מעלה עליו הכתוב כאלו שכבה. ולמה בלבל וחלל יצועיו, שכשמתה רחל נטל יעקב מטתו שהיתה נתונה תדיר באהל רחל ולא בשאר אהלים ונתנה באהל בלהה, בא ראובן ותבע עלבון אמו, אמר אם אחות אמי היתה צרה לאמי, שפחת אחות אמי תהא צרה לאמי, לכן בלבל:
and so, the sons of Jacob were twelve: [Scripture] commences with the previous topic (i.e. the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the destined number of sons) was completed, and from then on, it was proper that they be counted, and [so] it (Scripture) counted them. Our Sages, however, interpreted that these words are intended to teach us that all of them (Jacob’s sons) were equal, and all of them were righteous, for Reuben had not sinned. — [from Shab. 55b] ויהיו בני יעקב שנים עשר: מתחיל לענין ראשון משנולד בנימין נשלמה המטה, ומעתה ראוים להמנות, ומנאן. ורבותינו דרשו ללמדנו בא שכולן שוין, וכולן צדיקים, שלא חטא ראובן:
23The sons of Leah [were] Reuben, Jacob's firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun. כגבְּנֵ֣י לֵאָ֔ה בְּכ֥וֹר יַֽעֲקֹ֖ב רְאוּבֵ֑ן וְשִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וּזְבֻלֽוּן:
Jacob’s firstborn: Even at the time of [Reuben’s] error, [Scripture] calls him the firstborn [with all its honors]. — [from Gen. Rabbah 82:11] בכור יעקב: אפילו בשעת הקלקלה קראו בכור:
Jacob’s firstborn: Firstborn in regard to inheritance, firstborn to perform the service, firstborn regarding the counting (when the names of the tribes were enumerated, he was always counted first.) The birthright was given to Joseph only in respect to the tribes, in that he founded two tribes (Ephraim and Manasseh). בכור יעקב: בכור לנחלה, בכור לעבודה, בכור למנין, ולא נתנה בכורה ליוסף אלא לענין השבטים שנעשה לשני שבטים:
24The sons of Rachel: Joseph and Benjamin. כדבְּנֵ֣י רָחֵ֔ל יוֹסֵ֖ף וּבִנְיָמִֽן:
25The sons of Bilhah, Rachel's maidservant: Dan and Naphtali. כהוּבְנֵ֤י בִלְהָה֙ שִׁפְחַ֣ת רָחֵ֔ל דָּ֖ן וְנַפְתָּלִֽי:
26The sons of Zilpah, Leah's maidservant: Gad and Asher. These are Jacob's sons who were born to him in Padan aram. כווּבְנֵ֥י זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה גָּ֣ד וְאָשֵׁ֑ר אֵ֚לֶּה בְּנֵ֣י יַֽעֲקֹ֔ב אֲשֶׁ֥ר יֻלַּד־ל֖וֹ בְּפַדַּ֥ן אֲרָֽם:
27And Jacob came to his father Isaac, to Mamre, Kiriath arba, which is Hebron, where Abraham and Isaac dwelt. כזוַיָּבֹ֤א יַֽעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק:
Mamre: The name of the plain. ממרא: שם המישור:
Kiriath-arba: The name of the city. [Therefore,] מַמְרֵא קִרְיַת הָאַרְבָּע means“the plain of Kiriath-arba.” If you say that it should have been written: מַמְרֵא הַקִרְיַת אַרְבָּע, [the answer is that] this is biblical style. In every case of a compound name such as this (קִרְיַת הָאַרְבָּע), and such as בֵּית-לֶחֶם, אִבִי עֶזֶר, בֵּית-אֵל, when a “hey” needs to be added, it is prefixed to the second word:“the Bethlehemite (בֵּיתהַלַחְמִי)” (I Sam. 16:1);“in Ophrah of the Abiezrites (אַבִי הָעֶזְרִי)” (Jud. 6:24);“Hiel the Bethelite (בֵּית-הָאֱלִי) built” (I Kings 16:34). קרית הארבע: שם העיר ממרא קרית הארבע איל מישור של קרית ארבע. ואם תאמר היה לו לכתוב ממרא הקרית ארבע, כן דרך המקרא בכל דבר ששמו כפול, כגון זה, וכגון בית לחם, אבי עזר, בית אל, אם הוצרך להטיל בו ה"א נותנה בראש התיבה השניה (ש"א טז א) בית הלחמי, (שופטים ו כד) בעפרת אבי העזרי, (מ"א טז לד) בנה חיאל בית האלי:
28The days of Isaac were a hundred and eighty years. כחוַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה:
29And Isaac expired and died and was gathered in to his peoples, old and sated with days, and his sons, Esau and Jacob, buried him. כטוַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֨מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַֽעֲקֹ֖ב בָּנָֽיו:
And Isaac expired: There is no order of earlier and later events (chronological order) in the [narrative of] Torah. The selling of Joseph [actually] preceded Isaac’s demise by 12 years, for when Jacob was born, Isaac was 60 years old, and Isaac died in Jacob’s 120th year, for it is stated: “and Isaac was sixty years old” (Gen. 25:26)-if you subtract 60 from 180 [Isaac’s age at his death], you have 120 left. Joseph was 17 years old when he was sold, and that year was Jacob’s 108th year. How so? He was blessed at the age of 63 [as Rashi explains Gen. 28: 9], for 14 years he hid in the academy of Eber, totaling 77. He worked 14 years for a wife, and at the end of the 14 years, Joseph was born, as it is said: “Now it came to pass when Rachel had borne Joseph, etc.” (Gen. 30:25). The total is 91. [Add to this] the 17 [years] until Joseph was sold, and it totals 108. (Moreover, it is explicit that from when Joseph was sold until Jacob came to Egypt, 22 years had passed, as it is said: “And Joseph was thirty years old, etc.” (Gen. 41:46), and the seven years of plenty and two years of [the] famine [had elapsed before Jacob’s arrival.] This totals 22. And it is written:“The days of the years of my sojournings are one hundred thirty years” (Gen. 47:9). [Since Jacob arrived in Egypt at age 130, 22 years after Joseph had been sold,] it follows that Jacob was 108 when he (Joseph) was sold.) [from Seder Olam, ch. 2] ויגוע יצחק: אין מוקדם ומאוחר בתורה, מכירתו של יוסף קדמה למיתתו של יצחק שתים עשרה שנה, שהרי כשנולד יעקב היה יצחק בן ששים שנה, שנאמר (לעיל כה כו) ויצחק בן ששים שנה וגו', ויצחק מת בשנת מאה ועשרים ליעקב, אם תוציא ששים ממאה ושמונים שנה, נשארו מאה ועשרים, ויוסף נמכר בן שבע עשרה שנה, ואותה שנה שנת מאה ושמונה ליעקב. כיצד, בן ששים ושלש נתברך, וארבע עשרה שנה נטמן בבית עבר, הרי שבעים ושבע, וארבע עשרה עבד באשה, ובסוף ארבע עשרה נולד יוסף, שנאמר (לעיל ל כה) ויהי כאשר ילדה רחל את יוסף וגו', הרי תשעים ואחת, ושבע עשרה עד שלא נמכר יוסף הרי מאה ושמנה. (עוד מפורש מן המקרא משנמכר יוסף עד שבא יעקב מצרימה עשרים ושתים שנה, שנאמר (להלן מא מו) ויוסף בן שלשים שנה וגו', ושבע שנים שובע ושנתים רעב הרי עשרים ושתים, וכתיב ימי שני מגורי שלשים ומאת שנה נמצא יעקב במכירתו מאה ושמונה):
Genesis Chapter 36
1And these are the generations of Esau, that is, Edom. אוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
2Esau took his wives from the daughters of Canaan: Adah, daughter of Elon the Hittite; and Oholibamah, daughter of Anah, daughter of Zibeon the Hivvite; בעֵשָׂ֛ו לָקַ֥ח אֶת־נָשָׁ֖יו מִבְּנ֣וֹת כְּנָ֑עַן אֶת־עָדָ֗ה בַּת־אֵילוֹן֙ הַֽחִתִּ֔י וְאֶת־אָֽהֳלִֽיבָמָה֙ בַּת־עֲנָ֔ה בַּת־צִבְע֖וֹן הַֽחִוִּֽי:
Adah daughter of Elon: This is [actually] Basemath the daughter of Elon (mentioned above 26:34). She was called Basemath because she burnt incense (בְּשָׂמִים) to idols. עדה בת אילון: היא (לעיל כו לד) בשמת בת אילון, ונקראת בשמת על שם שהיתה מקטרת בשמים לעבודה זרה:
Oholibamah: She is [identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of idolatry, so that he might deceive his father. אהליבמה: היא יהודית, והוא כינה שמה יהודית לומר שהיא כופרת בעבודה זרה כדי להטעות את אביו:
daughter of Anah, daughter of Zibeon: If she was the daughter of Anah, she could not have been the daughter of Zibeon: Anah was the son of Zibeon, as it is said:“And these are the sons of Zibeon: Aiah and Anah” (below verse 24). [This] teaches [us] that Zibeon was intimate with his daughter-in-law, the wife of Anah, and Oholibamah emerged from between them both [i.e., from Zibeon and Anah]. Scripture teaches us that they were all mamzerim (illegitimate), products of adultery and incest. — [from Tanchuma Vayeshev 1] בת ענה בת צבעון: אם בת ענה לא בת צבעון, ענה בנו של צבעון, שנאמר (פסוק כד) ואלה בני צבעון ואיה וענה, מלמד שבא צבעון על כלתו אשת ענה ויצאת אהליבמה מבין שניהם והודיעך הכתוב שכולן בני ממזרות היו:
3also Basemath, daughter of Ishmael, sister of Nebaioth. גוְאֶת־בָּשְׂמַ֥ת בַּת־יִשְׁמָעֵ֖אל אֲח֥וֹת נְבָיֽוֹת:
Basemath, daughter of Ishmael: Elsewhere [Scripture] calls her Mahalath (above 28:9). I found in the Aggadah of the midrash on the Book of Samuel (ch. 17): There are three people whose iniquities are forgiven (מוֹחֲלִים) : One who converts to Judaism, one who is promoted to a high position, and one who marries. The proof [of the last one] is derived from here (28:9). For this reason she was called Mahalath (מָחֲלַת), because his (Esau’s) sins were forgiven (נְמְחֲלוּ) . בשמת בת ישמעאל: ולהלן קורא לה (כח ט) מחלת. מצינו באגדת מדרש ספר שמואל (פרק יז) שלשה מוחלין להן עונותיהם גר שנתגייר, והעולה לגדולה, והנושא אשה, ולמד הטעם מכאן, לכך נקראת מחלת שנמחלו עונותיה:
sister of Nebaioth: Since he (Nebaioth) gave her hand in marriage after Ishmael died, she was referred to by his name. — [from Meg. 17a] אחות נביות: על שם שהוא השיאה לו משמת ישמעאל נקראת על שמו:
4Adah bore Eliphaz to Esau and Basemath bore Reuel. דוַתֵּ֧לֶד עָדָ֛ה לְעֵשָׂ֖ו אֶת־אֱלִיפָ֑ז וּבָ֣שְׂמַ֔ת יָלְדָ֖ה אֶת־רְעוּאֵֽל:
5Oholibamah bore Jeush and Jalam and Korah; these are the sons of Esau who were born to him in the land of Canaan. הוְאָֽהֳלִֽיבָמָה֙ יָֽלְדָ֔ה אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹ֑רַח אֵ֚לֶּה בְּנֵ֣י עֵשָׂ֔ו אֲשֶׁ֥ר יֻלְּדוּ־ל֖וֹ בְּאֶ֥רֶץ כְּנָֽעַן:
Oholibamah bore…and Korah: This Korah was illegitimate. He was the son of Eliphaz, who had been intimate with his father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this chapter. — [from Gen. Rabbah 82:12] ואהליבמה ילדה וגו': קרח זה ממזר היה ובן אליפז היה, שבא על אשת אביו אל אהליבמה אשת עשו שהרי הוא מנוי עם (פסוק טז) אלופי אליפז בסוף הענין:
6And Esau took his wives, his sons, and his daughters and all the people of his household, and his cattle and all his animals and all his property that he had acquired in the land of Canaan, and he went to a[nother] land, because of his brother Jacob. ווַיִּקַּ֣ח עֵשָׂ֡ו אֶת־נָ֠שָׁ֠יו וְאֶת־בָּנָ֣יו וְאֶת־בְּנֹתָיו֘ וְאֶת־כָּל־נַפְשׁ֣וֹת בֵּיתוֹ֒ וְאֶת־מִקְנֵ֣הוּ וְאֶת־כָּל־בְּהֶמְתּ֗וֹ וְאֵת֙ כָּל־קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּאֶ֣רֶץ כְּנָ֑עַן וַיֵּ֣לֶךְ אֶל־אֶ֔רֶץ מִפְּנֵ֖י יַֽעֲקֹ֥ב אָחִֽיו:
and he went to a[nother] land: to dwell wherever he would find. וילך אל ארץ: לגור באשר ימצא:
7For their possessions were too numerous for them to dwell together, and the land of their sojournings could not support them because of their livestock. זכִּֽי־הָיָ֧ה רְכוּשָׁ֛ם רָ֖ב מִשֶּׁ֣בֶת יַחְדָּ֑ו וְלֹ֨א יָֽכְלָ֜ה אֶ֤רֶץ מְגֽוּרֵיהֶם֙ לָשֵׂ֣את אֹתָ֔ם מִפְּנֵ֖י מִקְנֵיהֶֽם:
and the land of their sojournings could not: provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen. Rabbah 82:13), however, explains “because of his brother Jacob,” [as follows:] Because of the note of obligation of the decree: “that your seed will be strangers” (Gen. 15: 13), which was put upon the descendants of Isaac. He (Esau) said, “I will get out of here. I have neither a share in the gift-for the land has been given to him-nor in the payment of the debt.” [He left] also on account of the shame that [he felt because] he had sold his birthright. — [from Gen. Rabbah 82:13] ולא יכלה ארץ מגוריהם: להספיק מרעה לבהמות שלהם. ומדרש אגדה (פסוק ו) מפני יעקב אחיו, מפני שטר חוב של גזירת (טו יג) כי גר יהיה זרעך, המוטל על זרעו של יצחק, אמר אלך לי מכאן, אין לי חלק לא במתנה שנתנה לו הארץ הזאת, ולא בפרעון השטר. ומפני הבושה, שמכר בכורתו:
8So Esau dwelt on Mount Seir Esau, that is Edom. חוַיֵּ֤שֶׁב עֵשָׂו֙ בְּהַ֣ר שֵׂעִ֔יר עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
9And these are the generations of Esau the progenitor of Edom, on Mount Seir. טוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו אֲבִ֣י אֱד֑וֹם בְּהַ֖ר שֵׂעִֽיר:
And these are: the generations that his sons begot after he went to Seir. ואלה: התולדות שהולידו בניו עכשיו משהלך לשעיר:
10These are the names of Esau's sons: Eliphaz, son of Adah, the wife of Esau, Reuel, son of Basemath, the wife of Esau. יאֵ֖לֶּה שְׁמ֣וֹת בְּנֵֽי־עֵשָׂ֑ו אֱלִיפַ֗ז בֶּן־עָדָה֙ אֵ֣שֶׁת עֵשָׂ֔ו רְעוּאֵ֕ל בֶּן־בָּשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
11The sons of Eliphaz were Teman, Omar, Zepho, Gaatam, and Kenaz. יאוַיִּֽהְי֖וּ בְּנֵ֣י אֱלִיפָ֑ז תֵּימָ֣ן אוֹמָ֔ר צְפ֥וֹ וְגַעְתָּ֖ם וּקְנַֽז:
12And Timna was a concubine to Eliphaz, son of Esau, and she bore to Eliphaz, Amalek. These are the sons of Adah, the wife of Esau. יבוְתִמְנַ֣ע | הָֽיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36)[the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1] ותמנע היתה פילגש: להודיע גדולתו של אברהם כמה היו תאבים לידבק בזרעו. תמנע זו בת אלופים היתה, שנאמר (פסוק כב) ואחות לוטן תמנע, ולוטן מאלופי יושבי שעיר היה, מן החורים שישבו בה לפנים, אמרה איני זוכה להנשא לך, הלואי ואהיה פילגש. ובדברי הימים מונה אותה (דברי הימים א' א לו) בבניו של אליפז, מלמד שבא על אשתו של שעיר ויצאה תמנע מביניהם, וכשגדלה נעשית פילגשו, וזהו ואחות לוטן תמנע, ולא מנאה עם בני שעיר שהיתה אחותו מן האם ולא מן האב:
13And these are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, the wife of Esau. יגוְאֵ֨לֶּה֙ בְּנֵ֣י רְעוּאֵ֔ל נַ֥חַת וָזֶ֖רַח שַׁמָּ֣ה וּמִזָּ֑ה אֵ֣לֶּה הָי֔וּ בְּנֵ֥י בָשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
14And these are the sons of Oholibamah, daughter of Anah, daughter of Zibeon, the wife of Esau; she bore to Esau: Jeush, Jaalam, and Korah. ידוְאֵ֣לֶּה הָי֗וּ בְּנֵ֨י אָֽהֳלִֽיבָמָ֧ה בַת־עֲנָ֛ה בַּת־צִבְע֖וֹן אֵ֣שֶׁת עֵשָׂ֑ו וַתֵּ֣לֶד לְעֵשָׂ֔ו אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹֽרַח:
15These became the chieftains of the sons of Esau: the sons of Eliphaz, Esau's firstborn: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, טואֵ֖לֶּה אַלּוּפֵ֣י בְנֵֽי־עֵשָׂ֑ו בְּנֵ֤י אֱלִיפַז֙ בְּכ֣וֹר עֵשָׂ֔ו אַלּ֤וּף תֵּימָן֙ אַלּ֣וּף אוֹמָ֔ר אַלּ֥וּף צְפ֖וֹ אַלּ֥וּף קְנַֽז:
These became the chieftains of the sons of Esau: The heads of the clans. אלה אלופי בני עשו: ראשי משפחות:
16Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of Eliphaz in the land of Edom; these are the sons of Adah. טזאַלּ֥וּף קֹ֛רַח אַלּ֥וּף גַּעְתָּ֖ם אַלּ֣וּף עֲמָלֵ֑ק אֵ֣לֶּה אַלּוּפֵ֤י אֱלִיפַז֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֖לֶּה בְּנֵ֥י עָדָֽה:
17And these are the sons of Reuel the son of Esau: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These are the chieftains of Reuel in the land of Edom; these are the sons of Basemath, the wife of Esau. יזוְאֵ֗לֶּה בְּנֵ֤י רְעוּאֵל֙ בֶּן־עֵשָׂ֔ו אַלּ֥וּף נַ֨חַת֙ אַלּ֣וּף זֶ֔רַח אַלּ֥וּף שַׁמָּ֖ה אַלּ֣וּף מִזָּ֑ה אֵ֣לֶּה אַלּוּפֵ֤י רְעוּאֵל֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֕לֶּה בְּנֵ֥י בָֽשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
18And these are the sons of Oholibamah, the wife of Esau: Chief Jeush, Chief Jaalam, Chief Korah. These are the chieftains of Oholibamah, daughter of Anah, the wife of Esau. יחוְאֵ֗לֶּה בְּנֵ֤י אָֽהֳלִֽיבָמָה֙ אֵ֣שֶׁת עֵשָׂ֔ו אַלּ֥וּף יְע֛וּשׁ אַלּ֥וּף יַעְלָ֖ם אַלּ֣וּף קֹ֑רַח אֵ֣לֶּה אַלּוּפֵ֞י אָֽהֳלִֽיבָמָ֛ה בַּת־עֲנָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
19These are the sons of Esau and these are their chieftains, he is Edom. יטאֵ֧לֶּה בְנֵֽי־עֵשָׂ֛ו וְאֵ֥לֶּה אַלּֽוּפֵיהֶ֖ם ה֥וּא אֱדֽוֹם:
• Daily Tehillim: Psalms Chapters 79-82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Kuntres Acharon, Essay 7
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 16 Kislev, 5777 · 16 December 2016
• Kuntres Acharon, Essay 7
• Word had evidently reached the Alter Rebbe that the chassidim of a certain synagogue did not permit a worshiper who would pray at length to lead the services, because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely impossible for him to remain longer), than to keep his fellow-congregants from praying at length. For deliberate prayer involves life itself, and, indeed, prolongs one’s life; by cutting short the prayers of others, this busy individual tampers with their very lives.
• Rambam - Friday, 16 Kislev, 5777 · 16 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 200
Allowing Chametz to be Seen
"And there shall be no leavened bread seen in your possession, neither shall leaven be seen within all your property"—Exodus 13:7.
No chametz (leavened foods) may be seen in our possession for the duration of the holiday of Passover.
Full text of this Mitzvah »• Allowing Chametz to be Seen
Negative Commandment 200
Translated by Berel Bell
The 200th prohibition is that we are forbidden to have chometz seen in our dwellings all seven1 days [of Pesach].
The source of this commandment is G‑d's statement,2 "None of your chometz may be seen, and none of your s'or3 may be seen in all your territories."
These [chometz and s'or] are not two separate prohibitions with separate content, but rather one and the same idea. The Sages said this explicitly:4 "The verse begins with chometz and ends with s'or. This teaches you that chometz and s'or are the same." The intention of this statement: there is no difference between the s'or itself and that which it made into chometz. [I.e. both are included in this one prohibition].
One who transgressed and left chometz in his possession is not punished by lashes,5 unless he bought chometz on Pesach and officially took possession of it. Then, he would have performed an action [and therefore receives lashes]. In the words of the Tosefta,6 "One who retains chometz on Pesach or who leaves kilayim7 [growing in] his vineyard does not receive lashes."
FOOTNOTES
1.Outside of Israel, this mitzvah is for eight days.
2.Ex. 13:7.
3.S'or is used for its leavening action, to turn other foods into chometz.
4.Beitzah 7b.
5.One receives lashes only when an action was performed, not in a case where the prohibition came about automatically. Here, the prohibition came about because the person neglected to do an action, i.e. dispose of the chometz.
6.Makkos 4:5.
7.A mixture of species, in this case grapevines together with vegetables or grain. See N216.
• Negative Commandment 201
Owning Chametz
"Seven days there shall be no leaven found in your houses"—Exodus 12:19.
No chametz (leavened foods) may be in our possession on Passover, even if it is not visible, even if it belongs to another [Jew].
Full text of this Mitzvah »• Owning Chametz
Negative Commandment 201
Translated by Berel Bell
The 201st prohibition is that we are forbidden to have chometz found in our dwellings, even if it is not visible, or if it is left as a deposit.
The source of this commandment is G‑d's statement,1 "For seven days, no chometz may be found in your homes."
As mentioned above2, one receives lashes for violating this prohibition only when an action was performed, in accordance with the principles explained in tractate Shavuos.3
Our Sages stated explicitly in a number of places, "One transgresses, 'It may not be seen,' and 'It may not be found.' "4
The laws of these two mitzvos are explained in the beginning of tractate Pesachim.5 There it is also explained which things are prohibited by the verse, "It may not be seen...in all your territories" [N200] and which are prohibited by the verse, "It may not be found in your homes" [N201].
There [in the beginning of Pesachim] it is explained that each of these two prohibitions derives something additional from the other6, and that one who keeps chometz on Pesach transgresses both, "It may not be seen" and "It may not be found."
FOOTNOTES
1.Ex. 12:19.
2.N200.
3.21a.
4.Therefore we see that N200 and N201 count as two separate mitzvos.
5.5b.
6.See Kessef Mishneh, Hilchos Chometz U'matzah, 1:3. Yad Halevi, N201.
• Positive Commandment 158
Eating Matzah
"In the evening [of the fifteenth of Nissan] you shall eat unleavened bread"—Exodus 12:18.
We are commanded to eat matzah, unleavened bread, on the eve of the fifteenth of Nissan, the first night of Passover.
Full text of this Mitzvah »
• Eating Matzah
Positive Commandment 158
Translated by Berel Bell
The 158th mitzvah is that we are commanded to eat matzah on the night of the 15th1 of Nissan. This mitzvah applies regardless of whether or not we have the Pesach sacrifice.2
The source of this commandment is G‑d's statement,3 "In the evening [of the 15th of Nissan] you must eat matzos."
Our Sages explicitly stated,4 " 'In the evening you must eat matzos' — the Torah establishes it as a requirement." It is explained in Pesachim that eating matzah on the first night of Pesach is a requirement, while afterwards it is optional.5
The details of this mitzvah are explained in tractate Pesachim.
FOOTNOTES
1.Outside of Israel, this obligation applies on the 16th as well.
2.Since the verse, "Eat it (the Pesach sacrifice) with matzah and maror," (Ex. 12:8) connects the mitzvah of eating matzah with the consumption of the Pesach sacrifice, one might think that it is not a separate mitzvah. Therefore, the Rambam points out that they are independent mitzvos, and that there is another verse for the mitzvah of matzah. See P56.
3.Ex. 12:18.
4.Mechilta. Pesachim 28b. 120a.
5.Although one may not eat chometz, one may eat foods other than matzah, such as fruit, etc. See Hilchos Chometz U'matzah 6:1.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Nine
• Hilchot Nizkei Mamon - Chapter Nine
• Chametz U'Matzah - Chapter Five
• Friday, 16 Kislev, 5777 · 16 December 2016
• "Today's Day"
• Monday, Kislev 16, 5704
Torah lessons: Chumash: Vayeishev, Sheini with Rashi.
Tehillim: 79-82.
Tanya: "And charity (p. 625)...blessed be He". (p. 627).
A fundamental principle of Chabad philosophy is that the mind, which by its innate nature1 rules over the heart,2) must subordinate the heart to G-d's service by utilizing the intellectualization,3 comprehension4 and profound contemplation5 of the greatness of the Creator of the universe.
FOOTNOTES
1.Lit. "from birth."
2.See Tanya Ch. 12, p. 49.
3.Haskala - the mind's creative power, related to chochma. (See Translator's Notes, p. 118).
4.Havana - comprehension, grasp; from bina, the second state of intellect.
5.Da'at - the third state of intellect.
• Daily Thought:
Pocket Protection
Our minds sit nestled in a pocket of natural events, sewn with the thread of outrageous miracles.
The pocket protects us: Exposed to the raw light of those miracles, we would be paralyzed with awe, incapable of continuing with life.[Tanya, Book II, chapter 4. Shavuot 5737:23. 19 Kislev 5734:3.]
Chumash: Parshat Vayishlach, 6th Portion (Genesis 35:12-36:19) with Rashi
• Genesis Chapter 35
12And the land that I gave to Abraham and to Isaac, I will give to you and to your seed after you will I give the land." יבוְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּלְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ:
13And God went up from him in the place where He had spoken with him. יגוַיַּ֥עַל מֵֽעָלָ֖יו אֱלֹהִ֑ים בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ:
14Now Jacob had erected a monument in the place where He had spoken with him, a stone monument, and he poured a libation upon it, and [then] he poured oil upon it. ידוַיַּצֵּ֨ב יַֽעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֨יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן:
in the place where He had spoken with him: I do not know what this teaches us. במקום אשר דבר אתו: איני יודע מה מלמדנו:
15Jacob named the place where God had spoken with him Beth el. טווַיִּקְרָ֨א יַֽעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל:
16And they journeyed from Beth el, and there was still some distance to come to Ephrath, and Rachel gave birth, and her labor was difficult. טזוַיִּסְעוּ֙ מִבֵּ֣ית אֵ֔ל וַֽיְהִי־ע֥וֹד כִּבְרַת־הָאָ֖רֶץ לָב֣וֹא אֶפְרָ֑תָה וַתֵּ֥לֶד רָחֵ֖ל וַתְּקַ֥שׁ בְּלִדְתָּֽהּ:
some distance: Heb. הָאָרֶץ כִּבְרַת. Menachem (Machbereth Menachem p. 102) explained [כִּבְרַת] as an expression of כַּבָּיר, meaning “much” -in this case, a long distance. The Aggadah (Gen. Rabbah 82:7) explains it as: during the time [when] the ground is riddled like a sieve, when plowed fields are common, when the winter has passed, and the heat has not yet come. This, however, is not the simple meaning of the verse, for we find concerning Na’aman,“and he went some distance (כִּבְרַת אָרֶץ) from him” (II Kings 5:19). I therefore believe that it is the name of a land measure, like the distance of a parasang or more. Just as you say [in measuring an area],“yokes of a vineyard (צִמְדֵי כֶּרֶם)” (Isa. 5:10),“ a plot of land (חֶלְקַת הַשָׂדֶה)” (above 33: 19), so with a man’s journey (land approximately the journey of a mil), one calls the measure כִּבְרַת אָרֶץ. כברת הארץ: מנחם פירש לשון כביר, רבוי, מהלך רב. ואגדה בזמן שהארץ חלולה ומנוקבת ככברה שהניר מצוי, הסתיו עבר, והשרב עדיין לא בא. ואין זה פשוטו של מקרא, שהרי בנעמן מצינו (מ"ב ה יט) וילך מאתו כברת ארץ. ואומר אני שהוא שם מדת קרקע כמו מהלך פרסה או יותר, כמו שאתה אומר (ישעיה ה י) צמד כרם, (לעיל לג יט) חלקת שדה, כך במהלך אדם נותן שם מדה כברת ארץ:
17It came to pass when she had such difficulty giving birth, that the midwife said to her, "Do not be afraid, for this one, too, is a son for you." יזוַיְהִ֥י בְהַקְשֹׁתָ֖הּ בְּלִדְתָּ֑הּ וַתֹּ֨אמֶר לָ֤הּ הַֽמְיַלֶּ֨דֶת֙ אַל־תִּ֣ירְאִ֔י כִּֽי־גַם־זֶ֥ה לָ֖ךְ בֵּֽן:
for this one, too, is: Added to Joseph for you. Our Sages interpreted [גַם as intimating that] with each tribe a twin sister was born, and with Benjamin, an extra twin sister was born. — [from Gen. Rabbah 82:8] כי גם זה: נוסף לך על יוסף. ורבותינו דרשו עם כל שבט נולדה תאומה, ועם בנימין נולדה תאומה יתירה:
18And it came to pass, when her soul departed for she died that she named him Ben oni, but his father called him Benjamin. יחוַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין:
Ben-oni: The son of my pain. בן אוני: בן צערי:
Benjamin: It seems to me that since he was the only one who was born in the land of Canaan, which is in the South for a person [who is] coming from [the direction of] Aram-naharaim, as it is said: “in the South, in the land of Canaan” (Num. 33: 40); “continually traveling southward” (Gen. 12:9). בנימין: נראה בעיני לפי שהוא לבדו נולד בארץ כנען, שהיא בנגב כשאדם בא מארם נהרים, כמו שנאמר (במדבר לג מ) בנגב בארץ כנען, (לעיל יב ט) הלוך ונסוע הנגבה:
Benjamin: The son of the South, an expression of“North and South (וְיָמִין) You created them” (Ps. 89:13). For this reason, it is [written here] plene, [with a “yud” after the “mem”]. (Another explanation: Benjamin means“the son of days” (בֶּן יָמִים) , because he was born in his (Jacob’s) old age, and it is spelled with a “nun” like“at the end of the days (הַיָמִין)” (Dan. 12:13). בנימין: בן ימין, לשון (תהלים פט יג) צפון וימין אתה בראתם, לפיכך הוא מלא:
19So Rachel died, and she was buried on the road to Ephrath, which is Bethlehem. יטוַתָּ֖מָת רָחֵ֑ל וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם:
20And Jacob erected a monument on her grave; that is the tombstone of Rachel until this day. כוַיַּצֵּ֧ב יַֽעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻֽרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם:
21Israel journeyed, and he pitched his tent at some distance past the Tower of Eder. כאוַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר:
22And it came to pass when Israel sojourned in that land, that Reuben went and lay with Bilhah, his father's concubine, and Israel heard [of it], and so, the sons of Jacob were twelve. כבוַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל פ וַיִּֽהְי֥וּ בְנֵי־יַֽעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר:
when Israel sojourned in that land: Before he came to Hebron, to Isaac, all these [incidents] befell him. בשכן ישראל בארץ ההוא: עד שלא בא לחברון אצל יצחק ארעוהו כל אלה:
and lay: Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b] וישכב: מתוך שבלבל משכבו מעלה עליו הכתוב כאלו שכבה. ולמה בלבל וחלל יצועיו, שכשמתה רחל נטל יעקב מטתו שהיתה נתונה תדיר באהל רחל ולא בשאר אהלים ונתנה באהל בלהה, בא ראובן ותבע עלבון אמו, אמר אם אחות אמי היתה צרה לאמי, שפחת אחות אמי תהא צרה לאמי, לכן בלבל:
and so, the sons of Jacob were twelve: [Scripture] commences with the previous topic (i.e. the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the destined number of sons) was completed, and from then on, it was proper that they be counted, and [so] it (Scripture) counted them. Our Sages, however, interpreted that these words are intended to teach us that all of them (Jacob’s sons) were equal, and all of them were righteous, for Reuben had not sinned. — [from Shab. 55b] ויהיו בני יעקב שנים עשר: מתחיל לענין ראשון משנולד בנימין נשלמה המטה, ומעתה ראוים להמנות, ומנאן. ורבותינו דרשו ללמדנו בא שכולן שוין, וכולן צדיקים, שלא חטא ראובן:
23The sons of Leah [were] Reuben, Jacob's firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun. כגבְּנֵ֣י לֵאָ֔ה בְּכ֥וֹר יַֽעֲקֹ֖ב רְאוּבֵ֑ן וְשִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וּזְבֻלֽוּן:
Jacob’s firstborn: Even at the time of [Reuben’s] error, [Scripture] calls him the firstborn [with all its honors]. — [from Gen. Rabbah 82:11] בכור יעקב: אפילו בשעת הקלקלה קראו בכור:
Jacob’s firstborn: Firstborn in regard to inheritance, firstborn to perform the service, firstborn regarding the counting (when the names of the tribes were enumerated, he was always counted first.) The birthright was given to Joseph only in respect to the tribes, in that he founded two tribes (Ephraim and Manasseh). בכור יעקב: בכור לנחלה, בכור לעבודה, בכור למנין, ולא נתנה בכורה ליוסף אלא לענין השבטים שנעשה לשני שבטים:
24The sons of Rachel: Joseph and Benjamin. כדבְּנֵ֣י רָחֵ֔ל יוֹסֵ֖ף וּבִנְיָמִֽן:
25The sons of Bilhah, Rachel's maidservant: Dan and Naphtali. כהוּבְנֵ֤י בִלְהָה֙ שִׁפְחַ֣ת רָחֵ֔ל דָּ֖ן וְנַפְתָּלִֽי:
26The sons of Zilpah, Leah's maidservant: Gad and Asher. These are Jacob's sons who were born to him in Padan aram. כווּבְנֵ֥י זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה גָּ֣ד וְאָשֵׁ֑ר אֵ֚לֶּה בְּנֵ֣י יַֽעֲקֹ֔ב אֲשֶׁ֥ר יֻלַּד־ל֖וֹ בְּפַדַּ֥ן אֲרָֽם:
27And Jacob came to his father Isaac, to Mamre, Kiriath arba, which is Hebron, where Abraham and Isaac dwelt. כזוַיָּבֹ֤א יַֽעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק:
Mamre: The name of the plain. ממרא: שם המישור:
Kiriath-arba: The name of the city. [Therefore,] מַמְרֵא קִרְיַת הָאַרְבָּע means“the plain of Kiriath-arba.” If you say that it should have been written: מַמְרֵא הַקִרְיַת אַרְבָּע, [the answer is that] this is biblical style. In every case of a compound name such as this (קִרְיַת הָאַרְבָּע), and such as בֵּית-לֶחֶם, אִבִי עֶזֶר, בֵּית-אֵל, when a “hey” needs to be added, it is prefixed to the second word:“the Bethlehemite (בֵּיתהַלַחְמִי)” (I Sam. 16:1);“in Ophrah of the Abiezrites (אַבִי הָעֶזְרִי)” (Jud. 6:24);“Hiel the Bethelite (בֵּית-הָאֱלִי) built” (I Kings 16:34). קרית הארבע: שם העיר ממרא קרית הארבע איל מישור של קרית ארבע. ואם תאמר היה לו לכתוב ממרא הקרית ארבע, כן דרך המקרא בכל דבר ששמו כפול, כגון זה, וכגון בית לחם, אבי עזר, בית אל, אם הוצרך להטיל בו ה"א נותנה בראש התיבה השניה (ש"א טז א) בית הלחמי, (שופטים ו כד) בעפרת אבי העזרי, (מ"א טז לד) בנה חיאל בית האלי:
28The days of Isaac were a hundred and eighty years. כחוַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה:
29And Isaac expired and died and was gathered in to his peoples, old and sated with days, and his sons, Esau and Jacob, buried him. כטוַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֨מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַֽעֲקֹ֖ב בָּנָֽיו:
And Isaac expired: There is no order of earlier and later events (chronological order) in the [narrative of] Torah. The selling of Joseph [actually] preceded Isaac’s demise by 12 years, for when Jacob was born, Isaac was 60 years old, and Isaac died in Jacob’s 120th year, for it is stated: “and Isaac was sixty years old” (Gen. 25:26)-if you subtract 60 from 180 [Isaac’s age at his death], you have 120 left. Joseph was 17 years old when he was sold, and that year was Jacob’s 108th year. How so? He was blessed at the age of 63 [as Rashi explains Gen. 28: 9], for 14 years he hid in the academy of Eber, totaling 77. He worked 14 years for a wife, and at the end of the 14 years, Joseph was born, as it is said: “Now it came to pass when Rachel had borne Joseph, etc.” (Gen. 30:25). The total is 91. [Add to this] the 17 [years] until Joseph was sold, and it totals 108. (Moreover, it is explicit that from when Joseph was sold until Jacob came to Egypt, 22 years had passed, as it is said: “And Joseph was thirty years old, etc.” (Gen. 41:46), and the seven years of plenty and two years of [the] famine [had elapsed before Jacob’s arrival.] This totals 22. And it is written:“The days of the years of my sojournings are one hundred thirty years” (Gen. 47:9). [Since Jacob arrived in Egypt at age 130, 22 years after Joseph had been sold,] it follows that Jacob was 108 when he (Joseph) was sold.) [from Seder Olam, ch. 2] ויגוע יצחק: אין מוקדם ומאוחר בתורה, מכירתו של יוסף קדמה למיתתו של יצחק שתים עשרה שנה, שהרי כשנולד יעקב היה יצחק בן ששים שנה, שנאמר (לעיל כה כו) ויצחק בן ששים שנה וגו', ויצחק מת בשנת מאה ועשרים ליעקב, אם תוציא ששים ממאה ושמונים שנה, נשארו מאה ועשרים, ויוסף נמכר בן שבע עשרה שנה, ואותה שנה שנת מאה ושמונה ליעקב. כיצד, בן ששים ושלש נתברך, וארבע עשרה שנה נטמן בבית עבר, הרי שבעים ושבע, וארבע עשרה עבד באשה, ובסוף ארבע עשרה נולד יוסף, שנאמר (לעיל ל כה) ויהי כאשר ילדה רחל את יוסף וגו', הרי תשעים ואחת, ושבע עשרה עד שלא נמכר יוסף הרי מאה ושמנה. (עוד מפורש מן המקרא משנמכר יוסף עד שבא יעקב מצרימה עשרים ושתים שנה, שנאמר (להלן מא מו) ויוסף בן שלשים שנה וגו', ושבע שנים שובע ושנתים רעב הרי עשרים ושתים, וכתיב ימי שני מגורי שלשים ומאת שנה נמצא יעקב במכירתו מאה ושמונה):
Genesis Chapter 36
1And these are the generations of Esau, that is, Edom. אוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
2Esau took his wives from the daughters of Canaan: Adah, daughter of Elon the Hittite; and Oholibamah, daughter of Anah, daughter of Zibeon the Hivvite; בעֵשָׂ֛ו לָקַ֥ח אֶת־נָשָׁ֖יו מִבְּנ֣וֹת כְּנָ֑עַן אֶת־עָדָ֗ה בַּת־אֵילוֹן֙ הַֽחִתִּ֔י וְאֶת־אָֽהֳלִֽיבָמָה֙ בַּת־עֲנָ֔ה בַּת־צִבְע֖וֹן הַֽחִוִּֽי:
Adah daughter of Elon: This is [actually] Basemath the daughter of Elon (mentioned above 26:34). She was called Basemath because she burnt incense (בְּשָׂמִים) to idols. עדה בת אילון: היא (לעיל כו לד) בשמת בת אילון, ונקראת בשמת על שם שהיתה מקטרת בשמים לעבודה זרה:
Oholibamah: She is [identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of idolatry, so that he might deceive his father. אהליבמה: היא יהודית, והוא כינה שמה יהודית לומר שהיא כופרת בעבודה זרה כדי להטעות את אביו:
daughter of Anah, daughter of Zibeon: If she was the daughter of Anah, she could not have been the daughter of Zibeon: Anah was the son of Zibeon, as it is said:“And these are the sons of Zibeon: Aiah and Anah” (below verse 24). [This] teaches [us] that Zibeon was intimate with his daughter-in-law, the wife of Anah, and Oholibamah emerged from between them both [i.e., from Zibeon and Anah]. Scripture teaches us that they were all mamzerim (illegitimate), products of adultery and incest. — [from Tanchuma Vayeshev 1] בת ענה בת צבעון: אם בת ענה לא בת צבעון, ענה בנו של צבעון, שנאמר (פסוק כד) ואלה בני צבעון ואיה וענה, מלמד שבא צבעון על כלתו אשת ענה ויצאת אהליבמה מבין שניהם והודיעך הכתוב שכולן בני ממזרות היו:
3also Basemath, daughter of Ishmael, sister of Nebaioth. גוְאֶת־בָּשְׂמַ֥ת בַּת־יִשְׁמָעֵ֖אל אֲח֥וֹת נְבָיֽוֹת:
Basemath, daughter of Ishmael: Elsewhere [Scripture] calls her Mahalath (above 28:9). I found in the Aggadah of the midrash on the Book of Samuel (ch. 17): There are three people whose iniquities are forgiven (מוֹחֲלִים) : One who converts to Judaism, one who is promoted to a high position, and one who marries. The proof [of the last one] is derived from here (28:9). For this reason she was called Mahalath (מָחֲלַת), because his (Esau’s) sins were forgiven (נְמְחֲלוּ) . בשמת בת ישמעאל: ולהלן קורא לה (כח ט) מחלת. מצינו באגדת מדרש ספר שמואל (פרק יז) שלשה מוחלין להן עונותיהם גר שנתגייר, והעולה לגדולה, והנושא אשה, ולמד הטעם מכאן, לכך נקראת מחלת שנמחלו עונותיה:
sister of Nebaioth: Since he (Nebaioth) gave her hand in marriage after Ishmael died, she was referred to by his name. — [from Meg. 17a] אחות נביות: על שם שהוא השיאה לו משמת ישמעאל נקראת על שמו:
4Adah bore Eliphaz to Esau and Basemath bore Reuel. דוַתֵּ֧לֶד עָדָ֛ה לְעֵשָׂ֖ו אֶת־אֱלִיפָ֑ז וּבָ֣שְׂמַ֔ת יָלְדָ֖ה אֶת־רְעוּאֵֽל:
5Oholibamah bore Jeush and Jalam and Korah; these are the sons of Esau who were born to him in the land of Canaan. הוְאָֽהֳלִֽיבָמָה֙ יָֽלְדָ֔ה אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹ֑רַח אֵ֚לֶּה בְּנֵ֣י עֵשָׂ֔ו אֲשֶׁ֥ר יֻלְּדוּ־ל֖וֹ בְּאֶ֥רֶץ כְּנָֽעַן:
Oholibamah bore…and Korah: This Korah was illegitimate. He was the son of Eliphaz, who had been intimate with his father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this chapter. — [from Gen. Rabbah 82:12] ואהליבמה ילדה וגו': קרח זה ממזר היה ובן אליפז היה, שבא על אשת אביו אל אהליבמה אשת עשו שהרי הוא מנוי עם (פסוק טז) אלופי אליפז בסוף הענין:
6And Esau took his wives, his sons, and his daughters and all the people of his household, and his cattle and all his animals and all his property that he had acquired in the land of Canaan, and he went to a[nother] land, because of his brother Jacob. ווַיִּקַּ֣ח עֵשָׂ֡ו אֶת־נָ֠שָׁ֠יו וְאֶת־בָּנָ֣יו וְאֶת־בְּנֹתָיו֘ וְאֶת־כָּל־נַפְשׁ֣וֹת בֵּיתוֹ֒ וְאֶת־מִקְנֵ֣הוּ וְאֶת־כָּל־בְּהֶמְתּ֗וֹ וְאֵת֙ כָּל־קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּאֶ֣רֶץ כְּנָ֑עַן וַיֵּ֣לֶךְ אֶל־אֶ֔רֶץ מִפְּנֵ֖י יַֽעֲקֹ֥ב אָחִֽיו:
and he went to a[nother] land: to dwell wherever he would find. וילך אל ארץ: לגור באשר ימצא:
7For their possessions were too numerous for them to dwell together, and the land of their sojournings could not support them because of their livestock. זכִּֽי־הָיָ֧ה רְכוּשָׁ֛ם רָ֖ב מִשֶּׁ֣בֶת יַחְדָּ֑ו וְלֹ֨א יָֽכְלָ֜ה אֶ֤רֶץ מְגֽוּרֵיהֶם֙ לָשֵׂ֣את אֹתָ֔ם מִפְּנֵ֖י מִקְנֵיהֶֽם:
and the land of their sojournings could not: provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen. Rabbah 82:13), however, explains “because of his brother Jacob,” [as follows:] Because of the note of obligation of the decree: “that your seed will be strangers” (Gen. 15: 13), which was put upon the descendants of Isaac. He (Esau) said, “I will get out of here. I have neither a share in the gift-for the land has been given to him-nor in the payment of the debt.” [He left] also on account of the shame that [he felt because] he had sold his birthright. — [from Gen. Rabbah 82:13] ולא יכלה ארץ מגוריהם: להספיק מרעה לבהמות שלהם. ומדרש אגדה (פסוק ו) מפני יעקב אחיו, מפני שטר חוב של גזירת (טו יג) כי גר יהיה זרעך, המוטל על זרעו של יצחק, אמר אלך לי מכאן, אין לי חלק לא במתנה שנתנה לו הארץ הזאת, ולא בפרעון השטר. ומפני הבושה, שמכר בכורתו:
8So Esau dwelt on Mount Seir Esau, that is Edom. חוַיֵּ֤שֶׁב עֵשָׂו֙ בְּהַ֣ר שֵׂעִ֔יר עֵשָׂ֖ו ה֥וּא אֱדֽוֹם:
9And these are the generations of Esau the progenitor of Edom, on Mount Seir. טוְאֵ֛לֶּה תֹּֽלְד֥וֹת עֵשָׂ֖ו אֲבִ֣י אֱד֑וֹם בְּהַ֖ר שֵׂעִֽיר:
And these are: the generations that his sons begot after he went to Seir. ואלה: התולדות שהולידו בניו עכשיו משהלך לשעיר:
10These are the names of Esau's sons: Eliphaz, son of Adah, the wife of Esau, Reuel, son of Basemath, the wife of Esau. יאֵ֖לֶּה שְׁמ֣וֹת בְּנֵֽי־עֵשָׂ֑ו אֱלִיפַ֗ז בֶּן־עָדָה֙ אֵ֣שֶׁת עֵשָׂ֔ו רְעוּאֵ֕ל בֶּן־בָּשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
11The sons of Eliphaz were Teman, Omar, Zepho, Gaatam, and Kenaz. יאוַיִּֽהְי֖וּ בְּנֵ֣י אֱלִיפָ֑ז תֵּימָ֣ן אוֹמָ֔ר צְפ֥וֹ וְגַעְתָּ֖ם וּקְנַֽז:
12And Timna was a concubine to Eliphaz, son of Esau, and she bore to Eliphaz, Amalek. These are the sons of Adah, the wife of Esau. יבוְתִמְנַ֣ע | הָֽיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36)[the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1] ותמנע היתה פילגש: להודיע גדולתו של אברהם כמה היו תאבים לידבק בזרעו. תמנע זו בת אלופים היתה, שנאמר (פסוק כב) ואחות לוטן תמנע, ולוטן מאלופי יושבי שעיר היה, מן החורים שישבו בה לפנים, אמרה איני זוכה להנשא לך, הלואי ואהיה פילגש. ובדברי הימים מונה אותה (דברי הימים א' א לו) בבניו של אליפז, מלמד שבא על אשתו של שעיר ויצאה תמנע מביניהם, וכשגדלה נעשית פילגשו, וזהו ואחות לוטן תמנע, ולא מנאה עם בני שעיר שהיתה אחותו מן האם ולא מן האב:
13And these are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, the wife of Esau. יגוְאֵ֨לֶּה֙ בְּנֵ֣י רְעוּאֵ֔ל נַ֥חַת וָזֶ֖רַח שַׁמָּ֣ה וּמִזָּ֑ה אֵ֣לֶּה הָי֔וּ בְּנֵ֥י בָשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
14And these are the sons of Oholibamah, daughter of Anah, daughter of Zibeon, the wife of Esau; she bore to Esau: Jeush, Jaalam, and Korah. ידוְאֵ֣לֶּה הָי֗וּ בְּנֵ֨י אָֽהֳלִֽיבָמָ֧ה בַת־עֲנָ֛ה בַּת־צִבְע֖וֹן אֵ֣שֶׁת עֵשָׂ֑ו וַתֵּ֣לֶד לְעֵשָׂ֔ו אֶת־יְע֥וּשׁ (כתיב את־יעיש)וְאֶת־יַעְלָ֖ם וְאֶת־קֹֽרַח:
15These became the chieftains of the sons of Esau: the sons of Eliphaz, Esau's firstborn: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, טואֵ֖לֶּה אַלּוּפֵ֣י בְנֵֽי־עֵשָׂ֑ו בְּנֵ֤י אֱלִיפַז֙ בְּכ֣וֹר עֵשָׂ֔ו אַלּ֤וּף תֵּימָן֙ אַלּ֣וּף אוֹמָ֔ר אַלּ֥וּף צְפ֖וֹ אַלּ֥וּף קְנַֽז:
These became the chieftains of the sons of Esau: The heads of the clans. אלה אלופי בני עשו: ראשי משפחות:
16Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of Eliphaz in the land of Edom; these are the sons of Adah. טזאַלּ֥וּף קֹ֛רַח אַלּ֥וּף גַּעְתָּ֖ם אַלּ֣וּף עֲמָלֵ֑ק אֵ֣לֶּה אַלּוּפֵ֤י אֱלִיפַז֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֖לֶּה בְּנֵ֥י עָדָֽה:
17And these are the sons of Reuel the son of Esau: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These are the chieftains of Reuel in the land of Edom; these are the sons of Basemath, the wife of Esau. יזוְאֵ֗לֶּה בְּנֵ֤י רְעוּאֵל֙ בֶּן־עֵשָׂ֔ו אַלּ֥וּף נַ֨חַת֙ אַלּ֣וּף זֶ֔רַח אַלּ֥וּף שַׁמָּ֖ה אַלּ֣וּף מִזָּ֑ה אֵ֣לֶּה אַלּוּפֵ֤י רְעוּאֵל֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֕לֶּה בְּנֵ֥י בָֽשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו:
18And these are the sons of Oholibamah, the wife of Esau: Chief Jeush, Chief Jaalam, Chief Korah. These are the chieftains of Oholibamah, daughter of Anah, the wife of Esau. יחוְאֵ֗לֶּה בְּנֵ֤י אָֽהֳלִֽיבָמָה֙ אֵ֣שֶׁת עֵשָׂ֔ו אַלּ֥וּף יְע֛וּשׁ אַלּ֥וּף יַעְלָ֖ם אַלּ֣וּף קֹ֑רַח אֵ֣לֶּה אַלּוּפֵ֞י אָֽהֳלִֽיבָמָ֛ה בַּת־עֲנָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
19These are the sons of Esau and these are their chieftains, he is Edom. יטאֵ֧לֶּה בְנֵֽי־עֵשָׂ֛ו וְאֵ֥לֶּה אַלּֽוּפֵיהֶ֖ם ה֥וּא אֱדֽוֹם:
• Daily Tehillim: Psalms Chapters 79-82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Kuntres Acharon, Essay 7
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 16 Kislev, 5777 · 16 December 2016
• Kuntres Acharon, Essay 7
• Word had evidently reached the Alter Rebbe that the chassidim of a certain synagogue did not permit a worshiper who would pray at length to lead the services, because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely impossible for him to remain longer), than to keep his fellow-congregants from praying at length. For deliberate prayer involves life itself, and, indeed, prolongs one’s life; by cutting short the prayers of others, this busy individual tampers with their very lives.
The Alter Rebbe also explains that meditation during prayer with the goal of revealing the love of G‑d that is concealed within the heart of every Jew, constitutes an obligation explicit in the Torah — “And you shall love the L‑rd your G‑d....”
הנה לא טובה השמועה שמעתי, ותרגז בטני
I have heard with foreboding and am deeply grieved, writes the Alter Rebbe,
אשר עם ה׳ מעבירים מלפני התיבה האיש החפץ בחיים ואריכות ימים של כל אנשי שלומנו, שבמקדש מעט הזה של אנשי שלומנו
that G‑d’s people are preventing1 one who yearns for the life and longevity of all our brethren, from leading the services in this small sanctuary2 — the synagogue — of our [chassidic] brotherhood.
The person who leads the service at a measured pace and thus enables his fellow-congregants to pray at length, provides them all with life and longevity.
כמאמר רז״ל: שלשה דברים מאריכים ימיו של אדם, ואחד מהם: המאריך בתפלתו
As our Sages of blessed memory teach,3 “Three things prolong the days of man,” and one of these is prolonged worship.
ואף גם מי שהשעה דחוקה לו ביותר, ואי אפשר לו בשום אופן להמתין עד אחר עניית קדושה של חזרת השליחצבור הזה
Even one extremely pressed for time, who finds it utterly impossible to wait until the congregational response called Kedushah in the repetition of the Shemoneh Esreh by this person who leads the prayers [slowly],
הלא טוב טוב לו שלא לשמוע קדושה וברכו, מלירד לחייהם של החפצים בחיים
far better is it for him to forgo hearing Kedushah and Barchu than to tamper with the lives of those who desire life, and hence desire to pray at length.
ואונס, רחמנא פטריה
The Torah does, after all, exonerate the compelled.4
Moreover:
והשליחצבור מוציאו ידי חובתו, אף שלא שמע, כאילו שמע, שהוא כעונה ממש
The Reader discharges his obligation for him5 of hearing Kedushah and Barchu even though he did not hear them recited,6 just as though he had heard, and this — hearing from the Reader, even without reciting — is counted precisely like responding.7
Unlike other instances of duress where the Torah indeed exonerates the individual concerned but does not consider him to have performed the omitted act, in this instance he is considered to have done so, for the Reader discharges his obligation for him.
וכדאיתא בגמרא גבי עם שבשדות, דאניסי, ויוצאים ידי חובת תפלת שמונה עשרה עצמה בחזרת הש״ץ, כאלו שמעו ממש
The Gemara8 notes this in reference to “the people in the fields” who are considered to be under duress, and fulfill their obligation of reciting the Shemoneh Esreh prayer itself, and not only of participating in the responses of Barchu and Kedushah, with the Reader’s repetition, as if they had actually heard it from him.
וגם קדושה וברכו בכלל
Kedushah and Barchu are also included among those obligations which are fulfilled through the Reader’s prayer.
This being the case, a person under duress should obviously not inconvenience others who seek to prolong their prayers.
והנה זאת חקרנוה, כן הוא
This we have searched out and verified,9
אף גם בדורות הראשונים של חכמי המשנה והגמרא
even regarding the early generations of the Sages of the Mishnah and Gemara,
שהיתה תורתם קבע ועיקר עבודתם, ולא תפלתם
whose Torah study, not prayer, was constant and their primary service.
Even with them, prolonged prayer was related to life and longevity.
ומכל שכן עתה הפעם בעקבות משיחא, שאין תורתינו קבע מצוק העתים
It is even more emphatically true at this time, in the period just preceding the advent of Mashiach, when our Torah study is not constant because of the difficulty of our times.
ועיקר העבודה בעקבות משיחא היא התפלה, כמו שכתב הרב חיים ויטל, זכרונו לברכה, בעץ חיים ופרי עץ חיים
The primary service in the period just preceding the coming of Mashiach is prayer, as Rabbi Chayim Vital (of blessed memory) writes in Etz Chayim and Pri Etz Chayim.10
מכל שכן וקל וחומר, שראוי ונכון ליתן נפשינו ממש עליה
Surely then, it is fitting and proper to devote ourselves utterly to it.
והיא חובה של תורה ממש למביני מדע תועלת ההתבוננות ועומק הדעת קצת, כל חד לפום שיעורא דיליה
This — prolonged prayer buttressed by the disciplined contemplation of G‑d’s greatness — is an actual Torah-mandated imperative to those who understand the efficacy of at least a little profoundly-considered meditation, each according to his measure,
In some individuals, as discussed in ch. 41 of Tanya, a feeling of love or awe of G‑d will be aroused by a brief effort of meditation, and in others, only by a deeper and longer stretch of meditation.
בסדור שבחו של מקום, ברוך הוא, בפסוקי דזמרה ושתי ברכות שלפני קריאת שמע, יוצר ואהבה
in the ordered enumeration of the praises of G‑d, blessed be He,11 in Pesukei DeZimrah and in the two blessings preceding Shema, viz., Yotzer (Yotzer Or) and Ahavah (Ahavat Olam),
לעורר בהן האהבה המסותרת בלב כל ישראל, לבא לבחינת גילוי בהתגלות הלב, בשעת קריאת שמע עצמה
in order to arouse through [these blessings] the love latent in the heart of every Jew, so that it attain a state of revelation in the openness of the heart during Keriat Shema itself, which follows these two blessings.
שזאת היא מצות האהבה, שבפסוק ואהבת גו׳ בכל לבבך גו׳, הנמנית ראשונה בתרי״ג מצות
This is the meaning of the commandment of love that appears in the verse,12 “And you shall love [the L‑rd your G‑d] with all your heart...,” that is reckoned first13 among the 613 mitzvot.
כמו שכתב הרמב״ם ז״ל, שהיא מיסודי התורה ושרשה, ומקור לכל רמ״ח מצות עשה
Thus the Rambam, of blessed memory, writes14 that this is a fundament of the Torah and its root, and the source of all 248 positive commands.
Concerning these commandments the Alter Rebbe states in ch. 4 of Tanya, “For he who fulfills them in truth, is he who loves G‑d’s Name.”
This commandment — “And you shall love” — is the obligation imposed by the Torah to meditate during prayer in order to arouse and reveal one’s latent love. As to the emotion of love itself, a commandment is obviously impossible and irrelevant: if one has it, he has it, and if not, no command is going to produce it.
Thus, in reply to the question, How is it possible to mandate love?, the Maggid of Mezritch points out15 that the subject of the command is not the love but the meditation that will assuredly lead one to experiencing it. When one considers (“Hear, O Israel”16) how “the L‑rd is our G‑d, the L‑rd is one,” one will surely come to love Him. The key verb (Ve’ahavta) is thus not not be understood as a command (“You shall love”), but as an assurance (“You will love”).
כי על אהבה המסותרת בלב כל ישראל בתולדתם וטבעם, לא שייך ציווי כלל
For regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all, for it already exists.
Rather, the command is that this latent love be revealed; moreover, that it be felt not only by the G‑dly soul, but by the animating soul as well, which previously did not harbor it at all.
ודעת לנבון נקל
This is apparent to the understanding,
כי כשהאהבה היא מסותרת, היא עודינה בנפש האלקית לבדה
that while the love is concealed it is still lodged within the divine soul alone.
וכשבאה לבחינת גילוי לנפש החיונית, אזי היא בהתגלות הלב בחלל שמאלי, מקום משכן נפש החיונית
Only when it attains to a state of revelation in the animating soul is it revealed in the heart in the left chamber, the abode of the animating soul.17
Since this soul animates the entire body, the person as a whole will be permeated with this love.
וזהו ענין בירור ניצוצות, המוזכר שם בעץ חיים ובפרי עץ חיים, גבי תפלה
This is the meaning of the “elevation of the sparks” mentioned there in Etz Chayim and Pri Etz Chayim18 in reference to prayer: through prayer one elevates the sparks of holiness that fell from Tohu.
שלכן היא עיקר העבודה בעקבות משיחא, לברר ניצוצות כו׳
And for this reason prayer is the primary service in the period just preceding the coming of Mashiach — in order to seek out and elevate the sparks, and so on.
שהוא בחינת אתהפכא או אתכפיא של נפש החיונית לנפש האלקית, כנודע
This may take place either through the transformation19 or the subjugation of the animal soul to the divine soul, as is known.
כי הדם הוא הנפש כו׳, והדם מתחדש בכל יום מאוכלין ומשקין
“For the blood is the soul...”20 and hence the life-force of man, and the blood is renewed daily through food and drink,
By directing his eating and drinking to the holy goals of the divine soul, one refines and elevates the sparks found within the food and drink.
וגם מתפעל ונתקן ממלבושים ודירה כו׳
and [the man] is affected and improved by his garments and his shelter, and so on.
The refinement of the sparks latent in all these physical things is effected by revealing one’s innate love of G‑d during prayer. In our days prolonged prayer and meditation are thus a necessity.
מה שאין כן בדורות הראשונים, שהיו נשמות האלקית גדולי הערך
It was different, however, in earlier generations, when the divine souls were of a higher order,
היה הבירור נעשה כרגע בקריאת שמע לבד וברכות שלפניה, ופסוקי דזמרה בקצרה וכו׳
and the refinement and elevation of the sparks were instantaneous by means of Keriat Shema alone21 and the blessings preceding it, and the abridged Pesukei DeZimrah, and so on.22
These prayers alone then sufficed to reveal the Jew’s love of G‑d, and brought about the resulting beirurim of the sparks.
ודי למבין
This will suffice for the discerning.
| FOOTNOTES | |
| 1. | Cf. I Shmuel 2:24. |
| 2. | Cf. Megillah 29a, commenting on Yechezkel 11:16. |
| 3. | Berachot 32b. |
| 4. | Nedarim 27a, commenting on Devarim 22:25-27. |
| 5. | The Alter Rebbe’s Shulchan Aruch, Orach Chayim 124:1. |
| 6. | Ibid. 591:2. |
| 7. | Ibid. 124:2. |
| 8. | Rosh HaShanah 35a. |
| 9. | See also Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), sec. 15. |
| 10. | Pri Etz Chayim, Shaar HaTefillah, ch. 7. |
| 11. | Tur Orach Chayim, sec. 52. |
| 12. | Devarim 6:5. |
| 13. | Note of the Rebbe: “This requires some further examination. (In Sefer HaMitzvot of the Rambam this appears as the third positive command. In the Zohar I, 11b, the order is (1) awe, (2) love, (3) knowledge of G‑d, and so forth.)“ Note the idiom of our Sages, of blessed memory (in Avodah Zarah 73a), ראשון ראשון בטל [where each successive portion of wine poured into the vat is nevertheless called ‘the first’]. “Note also that in Chinuch Katan [see Vol. III in the present series, p. 817, and notes there], love is the root of all positive commandments (including the positive commandment of awe (which in turn is the root of all prohibitory commandments) and hence) the source of all the commandments.” |
| 14. | Beginning of ch. 2 of Hilchot Yesodei HaTorah. |
| 15. | See also the Addenda to Or Torah by the Maggid of Mezritch (Kehot edition), sec. 12. |
| 16. | Devarim 6:4. |
| 17. | Tanya, ch. 9. |
| 18. | Pri Etz Chayim, Shaar HaTefillah, ch. 7. |
| 19. | Ibid. ch. 10. |
| 20. | Devarim 12:23. |
| 21. | Berachot 13b, citing the case of Rabbi Yehudah HaNasi. |
| 22. | The Alter Rebbe’s Shulchan Aruch, Orach Chayim 52:1. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 200
Allowing Chametz to be Seen
"And there shall be no leavened bread seen in your possession, neither shall leaven be seen within all your property"—Exodus 13:7.
No chametz (leavened foods) may be seen in our possession for the duration of the holiday of Passover.
Full text of this Mitzvah »• Allowing Chametz to be Seen
Negative Commandment 200
Translated by Berel Bell
The 200th prohibition is that we are forbidden to have chometz seen in our dwellings all seven1 days [of Pesach].
The source of this commandment is G‑d's statement,2 "None of your chometz may be seen, and none of your s'or3 may be seen in all your territories."
These [chometz and s'or] are not two separate prohibitions with separate content, but rather one and the same idea. The Sages said this explicitly:4 "The verse begins with chometz and ends with s'or. This teaches you that chometz and s'or are the same." The intention of this statement: there is no difference between the s'or itself and that which it made into chometz. [I.e. both are included in this one prohibition].
One who transgressed and left chometz in his possession is not punished by lashes,5 unless he bought chometz on Pesach and officially took possession of it. Then, he would have performed an action [and therefore receives lashes]. In the words of the Tosefta,6 "One who retains chometz on Pesach or who leaves kilayim7 [growing in] his vineyard does not receive lashes."
FOOTNOTES
1.Outside of Israel, this mitzvah is for eight days.
2.Ex. 13:7.
3.S'or is used for its leavening action, to turn other foods into chometz.
4.Beitzah 7b.
5.One receives lashes only when an action was performed, not in a case where the prohibition came about automatically. Here, the prohibition came about because the person neglected to do an action, i.e. dispose of the chometz.
6.Makkos 4:5.
7.A mixture of species, in this case grapevines together with vegetables or grain. See N216.
• Negative Commandment 201
Owning Chametz
"Seven days there shall be no leaven found in your houses"—Exodus 12:19.
No chametz (leavened foods) may be in our possession on Passover, even if it is not visible, even if it belongs to another [Jew].
Full text of this Mitzvah »• Owning Chametz
Negative Commandment 201
Translated by Berel Bell
The 201st prohibition is that we are forbidden to have chometz found in our dwellings, even if it is not visible, or if it is left as a deposit.
The source of this commandment is G‑d's statement,1 "For seven days, no chometz may be found in your homes."
As mentioned above2, one receives lashes for violating this prohibition only when an action was performed, in accordance with the principles explained in tractate Shavuos.3
Our Sages stated explicitly in a number of places, "One transgresses, 'It may not be seen,' and 'It may not be found.' "4
The laws of these two mitzvos are explained in the beginning of tractate Pesachim.5 There it is also explained which things are prohibited by the verse, "It may not be seen...in all your territories" [N200] and which are prohibited by the verse, "It may not be found in your homes" [N201].
There [in the beginning of Pesachim] it is explained that each of these two prohibitions derives something additional from the other6, and that one who keeps chometz on Pesach transgresses both, "It may not be seen" and "It may not be found."
FOOTNOTES
1.Ex. 12:19.
2.N200.
3.21a.
4.Therefore we see that N200 and N201 count as two separate mitzvos.
5.5b.
6.See Kessef Mishneh, Hilchos Chometz U'matzah, 1:3. Yad Halevi, N201.
• Positive Commandment 158
Eating Matzah
"In the evening [of the fifteenth of Nissan] you shall eat unleavened bread"—Exodus 12:18.
We are commanded to eat matzah, unleavened bread, on the eve of the fifteenth of Nissan, the first night of Passover.
Full text of this Mitzvah »
• Eating Matzah
Positive Commandment 158
Translated by Berel Bell
The 158th mitzvah is that we are commanded to eat matzah on the night of the 15th1 of Nissan. This mitzvah applies regardless of whether or not we have the Pesach sacrifice.2
The source of this commandment is G‑d's statement,3 "In the evening [of the 15th of Nissan] you must eat matzos."
Our Sages explicitly stated,4 " 'In the evening you must eat matzos' — the Torah establishes it as a requirement." It is explained in Pesachim that eating matzah on the first night of Pesach is a requirement, while afterwards it is optional.5
The details of this mitzvah are explained in tractate Pesachim.
FOOTNOTES
1.Outside of Israel, this obligation applies on the 16th as well.
2.Since the verse, "Eat it (the Pesach sacrifice) with matzah and maror," (Ex. 12:8) connects the mitzvah of eating matzah with the consumption of the Pesach sacrifice, one might think that it is not a separate mitzvah. Therefore, the Rambam points out that they are independent mitzvos, and that there is another verse for the mitzvah of matzah. See P56.
3.Ex. 12:18.
4.Mechilta. Pesachim 28b. 120a.
5.Although one may not eat chometz, one may eat foods other than matzah, such as fruit, etc. See Hilchos Chometz U'matzah 6:1.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Nine
• Hilchot Nizkei Mamon - Chapter Nine
1
When an animal that is pregnant causes damage, the sum of half the damages may be expropriated from the mother and its offspring,1 for the offspring are considered to be part of its body. When, by contrast, a chicken causes damage, the amount due may not be collected from its eggs. [The rationale is that a chicken's] eggs are not considered to be part of its body, but rather separate and distinct from it.2
א
בהמה מעוברת שהזיקה גובה חצי נזק ממנה ומולדה מפני שהוא מגופה. אבל תרנגולת שהזיקה אינו גובה מביצתה מפני שהביצה אינה מגופה אבל מובדלת ומופרשת ממנה:
2
When a cow that is pregnant gored [another cow], and the calf [of the goring cow] is found at its side, but it is not known whether it had given birth before it gored or not, the sum of half the damages may be collected from the cow [alone]. Nothing may be collected from the calf, unless [the plaintiff can bring proof that it was pregnant when it gored. [The rationale is that] when a person desires to expropriate money from a colleague, the burden of proof is upon him.3
ב
מעוברת שנגחה ונמצא ולדה בצדה ואין ידוע אם עד שלא נגחה ילדה או אחר שנגחה ילדה. משלם חצי נזק מן הפרה ואינו גובה מן הולד כלום עד שיביא ראיה שבשעה שנגחה היתה מעוברת שהמוציא מחבירו עליו להביא הראיה:
3
[Similarly,] if a bull gores a pregnant cow and we find its calf stillborn at her side, and we do not know if it gave birth to the stillborn calf before it was gored,4 or it gave birth to the stillborn calf because it was gored, [the owner of the bull] is required to pay for [only] the damage to the cow and not the damage to the calf. For when a person desires to expropriate money from a colleague, the burden of proof is upon him.5
ג
שור שנגח פרה מעוברת ונמצא עוברה נופל בצדה ואין ידוע אם עד שלא נגחה הפילה או מחמת נגיחה הפילה. משלם נזק הפרה ואינו משלם נזק הולד. שהמוציא מחבירו עליו [א] הראיה:
4
When [an ox] gores a pregnant cow and causes it to miscarry, we do not evaluate the damage to the cow separately and the damage to the calf separately,6 [and obligate the owner of the ox for the total]. Instead, we evaluate the worth of the cow when it was pregnant and healthy7 and compare it to its present worth and that of the body of the fetus. The owner of the ox must pay the difference8 [if it was mu'ad] or half the difference if it was tam.
ד
נגח פרה מעוברת והפילה. אין שמין פחת פרה בפני עצמה ופחת הולד בפני עצמו. אלא שמין כמה היתה הפרה שוה כשהיתה מעוברת ובריאה וכמה היא שוה עכשיו היא והנפל שלה ומשלם הפחת או חציו אם היה תם:
5
If the ox was owned by one person and the calf by another,9the loss in the fat of the cow [caused by the miscarriage] is owed to the owner of the cow; the loss of the cow's bulk10 is divided between the owner of the cow and the owner of the calf. The carcass of the calf belongs to the owner of the calf.
ה
היתה הפרה לאחר והולד לאחר הרי פחת השומן שפחת גוף הפרה לבעל הפרה. ופחת הנפחת חולקין אותו בעל הפרה עם בעל הולד והנפל של בעל הולד:
6
[The following rules apply when] one ox was pursuing another ox, and one was damaged. [If the owner of the ox] that was damaged said: "It was your ox that caused the damage," and [the owner of the other ox] said, "I do not know, perhaps it was damaged by a rock,"11 the burden of proof is upon the one who wishes to exact payment. [This ruling applies] even though the one whose property was damaged states: "I am certain [that your ox caused the damages], and the other person says: "I do not know." If the person whose property was damaged claims: "You certainly know that your ox caused the damage,"12 if [his ox] was mu'ad, [the other person] is required to take a Rabbinic oath that he does not know [that his ox caused the damage]. If, however, [his ox] was tam, he is not required to take a Rabbinic oath. [The rationale is that] even if he admitted [that his ox had caused the damage], he would not be liable. For the liability for half the damages is a fine,13and a person who admits culpability for a fine [when there are no witnesses to obligate him] is not liable.
ו
שור שהיה רודף אחר שור ד אחר והוזק. הניזק אומר שורך הזיק וזה אומר איני יודע שמא בסלע לקה המוציא מחבירו עליו הראיה. ואע"פ שהניזק אומר איני יודע בודאי וזה אומר איני יודע. טען הניזק ואמר ודאי אתה יודע ששורך הזיק הרי זה נשבע שבועת היסת שאינו יודע אם היה מועד. אבל אם היה תם פטור אף משבועת היסת שאפילו הודה מעצמו פטור שחצי נזק קנס הוא ומודה בקנס פטור הוא:
7
[A person whose ox was damaged has no legal redress in the following instance.] Two [oxen belonging to two separate owners] were pursuing a third ox. Witnesses saw that one of the oxen caused the third ox damage, but were not able to identify which ox caused the damage. [Since] one of the owners claims, "Your ox caused the damage," and the other claims, "Your ox caused the damage," neither is liable. If both oxen belong to the same person, he is liable to pay from the body of the less valuable [ox, if that ox is tam].14 If both oxen are mu'adim, he must pay the full amount of the damage from his property.
ז
אד היו שנים רודפים אחר אחד והרי עדים שאחד מהן הזיק ואין העדים יודעים אי זהו משניהם. זה אומר שורך הזיק וזה אומר שורך הזיק שניהם פטורין. ואם היו שניהם של איש אחד חייב לשלם מגוף הפחות שבשניהם. ואם היו מועדין משלמין נזק שלם מנכסיו:
8
When does the above apply? When both oxen are present before us. If, however, one of the oxen died or was lost, and it was tam, [their owner] is not liable even though they both belong to him. For he can tell the person whose property was damaged: "Prove to me that it was the ox that is here that caused the damage, and I will pay you."15
ח
במה דברים אמורים בששני השוורים עומדין. אבל אם מת אחד מהן או אבד והיה אחד מהן תם אע"פ שהן של איש אחד פטור. שהרי אומר לו הבא ראיה שזה העומד הוא שהזיק ואשלם לך:
9
[Similar principles apply in a case where an ox was damaged by one of two oxen belonging to the same owner.] One of the two oxen that pursued [the damaged ox] was large and one was small. If the person whose ox was damaged claims that it was the larger one that caused the damage,16 and the person whose oxen caused the damage claims that the smaller one caused the damage, [the burden of proof is upon the one who wishes to exact payment].17 [Similarly,] if one of the oxen was tam and the other mu'ad, and the person whose ox was damaged claims that it was the mu'ad that caused the damage,18 and the person whose oxen caused the damage claims that the tam caused the damage, the burden of proof is upon the one who wishes to exact payment.
ט
היו שני השוורים הרודפין אחד גדול ואחד קטן. הניזק אומר גדול הזיק והמזיק אומר קטן הזיק. ג היה אחד תם ואחד מועד הניזק אומר מועד הזיק והמזיק אומר תם הזיק. המוציא מחבירו עליו הראיה:
10
If there was no clear proof which of the oxen caused the damage, but witnesses testify that one of the two oxen [owned by this person] caused the damage, the person whose oxen caused the damage must pay the amount he admits.19 If the person whose property was damaged claimed, "You know that the damage was caused by the other ox in your presence,"20 the person whose ox caused the damage must take an oath mandated by Scriptural law.21 He then pays the amount he admitted. [The oath is required] because he admitted a portion [of the claim levied against him].
י
לא היתה שם ראיה ברורה שזה הזיק אלא עדים מעידים שאחד משני אלו הזיק משלם המזיק כמו שאומר. ואם טען הניזק שאתה יודע ודאי שזה הזיק בפניך הרי המזיק
11
[The following rules apply when] two oxen were damaged, one large and one small, and there were two oxen that caused the damage, one large and one small. The person whose oxen were damaged claims: the large ox damaged the large ox, and the small ox damaged the small ox.22 The person whose oxen caused the damage, by contrast claims: "No. It was the small ox that damaged the large one, and the large ox that damaged the small one." [A similar dispute arises if] one [of the oxen that caused the damage] was mu'ad and the other tam. The person whose oxen were damaged claims: the ox that was mu'ad damaged the large ox, and the ox that was tam damaged the small ox.23 By contrast, the person whose oxen caused the damage claims: "It was the ox that was tam that damaged the large one, and the ox that was mu'ad that damaged the small one."[In both these instances,] the burden of proof is upon the one who wishes to exact payment. If there is no proof,24 the one who caused the damage is not liable [at all]. To what can this be compared? To an instance where a person claims that a colleague owes him wheat, and the colleague admits to owing him barley. In such a case, [the defendant] is required to take a Rabbinic oath and then is not liable, even for the barley, as will be explained in Hilchot To'en.25If the person whose oxen were damaged seizes possession [of property belonging to the person whose oxen caused the damage], he may take payment for the damages to the small ox from the body of the large ox and may take payment for the damages to the large ox from the body of the small ox, as the person who caused the damages admitted.26 If he did not seize possession [of such property], however, no money at all is expropriated from the person whose oxen caused the damage.
יא
היו הניזקין שנים אחד גדול ואחד קטן והמזיקין אחד גדול ואחד קטן הניזק אומר גדול הזיק את הגדול והקטן את הקטן והמזיק אומר לא כי אלא קטן הזיק את הגדול וגדול את הקטן. או שהיה אחד תם ואחד מועד הניזק אומר המועד הזיק את הגדול ותם הזיק את הקטן והמזיק אומר תם הזיק את הגדול והמועד הזיק את הקטן. המוציא מחבירו עליו הראיה. לא היתה שם ראיה ברורה המזיק פטור. למה זה דומה לזה טוען את חבירו חיטים והודה לו בשעורים שהוא נשבע שבועת היסת ופטור אף מדמי שעורים כמו שיתבאר בהלכות טוען. ואם תפס הניזק הרי משלם לקטן מן הגדול ולגדול מן הקטן כמו שהודה המזיק. אבל אם לא תפס אין מוציאין מן המזיק כלום:
12
When one ox gores [another ox] and then gores a third ox, the owner of the first ox that was gored and the owner [of the goring ox] are considered to be partners.27 What is implied? When an ox that is worth 200 [zuz] gores another ox that is worth 200 [zuz] and the carcass is not worth anything, the owner of the damaged ox is entitled to 100 [zuz from the ox that gored] and its owner 100 [zuz]. If that ox gores another ox that is worth 200 [zuz] and its carcass is of no value, the owner of the latter ox is entitled to 100 [zuz] and the owner of the first ox and the original owner of the ox are each entitled to 50 [zuz]. If that ox gores another ox that is worth 200 [zuz] and its carcass is of no value, the owner of the latter ox is entitled to 100 [zuz], the owner of the second ox that was gored is entitled to 50 [zuz], and the owner of the first ox and the original owner of the ox are each entitled to 25 [zuz]. This pattern is followed in the future [if the ox continues to gore].28
יב
שור שנגח וחזר ונגח שור אחר הרי הניזק הראשון והבעלים שותפין בו. כיצד שור שוה מאתים שנגח שור שוה מאתים ואין הנבלה יפה כלום הניזק נוטל מאה ובעל השור מאה. חזר ונגח שור אחר שוה מאתים ואין הנבלה יפה כלום האחרון נוטל מאה והניזק שלפניו עם הבעלים נוטלין חמשים חמשים זוז. חזר ונגח שור שוה מאתים ואין הנבלה יפה כלום האחרון נוטל מאה וניזק שלפניו חמשים והניזק הראשון עם הבעלים עשרים וחמשה עשרים וחמשה. וכן על דרך זה חולקין והולכים:
13
When a person whose [ox] was damaged seizes the animal that caused the damage in order to collect half the damages from its body, he is considered to be a paid watchman with regard to any damages it causes. Therefore, if it causes damages, the person whose ox was first damaged is liable, and its owner is not liable. What is implied? An ox that is worth 200 [zuz] gored [another ox], causing damages of 200 [zuz]. The person whose ox was damaged seized [the goring ox] in order to collect the 100 [zuz] that is due him,29 Afterwards, [the ox that caused the damage] gored [another ox], causing damages of 140 [zuz]. The person whose property was damaged last receives 70 [zuz], the person who took possession of the ox because it damaged his property receives the remainder of the damage done to his ox - 30 zuz30 - and the original owner, 100 zuz.31 The same principles apply in other similar situations.
יג
ניזק שתפס בהמה שהזיקה לגבות חצי נזקו מגופה נעשה עליה שומר שכר לנזקין ואם יצתה והזיקה הניזק הראשון חייב בנזקיה והבעלים פטורין. כיצד שור שוה מאתים שנגח והפסיד מאתים ותפסו הניזק לגבות ממנו מאה וחזר ונגח והפסיד במאה וארבעים הרי הניזק האחרון משתלם שבעים והניזק הראשון שתפסו משתלם מותר נזקו והוא שלשים והבעלים מאה וכן כל כיוצא בזה:
14
When two oxen that are tamim gore one another,32 half of the remainder of the damages must be paid to the one whose ox suffered the greater damage. If both oxen were mu'adim or an ox that was mu'ad and a man33 injured one another, the entire amount of the remainder of the damages must be paid to the one whose ox [or the man] who suffered the greatest damage.[The following rules apply if] one of the oxen is tam and one is mu'ad. If [the larger amount of the damage was caused by] the ox that is mu'ad, the entire amount of the remainder of the damages must be paid [to the owner of the tam]. If [the larger amount of the damage was caused by] the ox that is tam, half of the remainder of the damages must be paid [to the owner of the mu'ad.34What is implied? When one ox that is tam causes 100 [zuz] worth of damage to another ox that is tam, and the other ox causes 40 [zuz] worth of damage to the first ox, the owner of the first ox must pay 30 [zuz] to the owner of the second ox. If they were both mu'adim, the owner of the first ox must pay 60 [zuz] to the owner of the second ox. If the first ox was mu'ad and the second ox was tam, the owner of the first ox must pay 80. If the first ox was tam and the second ox was mu'ad, the owner of the first ox must pay 10.35
יד
שני שוורים תמים שחבלו זה בזה משלמין במותר חצי נזק. שניהם מועדין (או מועד ואדם) שחבלו זה בזה משלמין במותר נזק שלם. אחד תם ואחד מועד מועד בתם משלם במותר נזק שלם תם במועד משלם במותר חצי נזק. כיצד שור תם שהפסיד בשור תם אחר שוה מנה וחזר זה האחרון והפסיד בראשון שוה ארבעים הרי בעל הראשון משלם לבעל האחרון שלשים. היו שניהם מועדין בעל הראשון משלם ששים. הראשון מועד ואחרון תם בעל הראשון משלם שמונים. הראשון תם והאחרון מועד בעל הראשון משלם עשרה:
FOOTNOTES
1.
I.e., if the body of the animal that caused the damage is not worth half the damage it caused, the remainder may be collected from its offspring. Even if for some reason the cow is not found, the entire sum may be collected from the calf Shulchan Aruch (Choshen Mishpat 399:1).
2.
It would appear that according to the Rambam, this applies even before the eggs are laid. Even while within the chicken, they are not considered part of its body. The Maggid Mishneh offers a different explanation, stating that while the eggs are within the chicken, they are considered to be part of its body (Ramah, Choshen Mishpat 399:1).
3.
This is a fundamental principle, applicable in many contexts of Jewish business law.
4.
And thus the owner of the bull has no responsibility for the death of the calf.
5.
Even when the owner of the ox does not know whether or not his ox caused the damage, as long as the owner of the cow cannot support his claim with witnesses, the owner of the ox is not liable Shulchan Aruch (Choshen Mishpat 399:3).
6.
I.e., the difference in value between a living calf and a dead one.
7.
Implied is that when a cow is pregnant it adds weight, which increases its value.
8.
Obviously, a lesser amount.
9.
I.e., the owner had sold the rights to the calf to another person before it was born.
10.
Which appears larger and is therefore worth more Tur and Ramah (Choshen Mishpat 399:5).
11.
Even when it ran into the rock because it was pursued, the other ox is considered to be merely an indirect cause of damage (grama), and the owner is not liable (Sefer Me'irat Einayim 400:1).
12.
And are withholding payment only because you know that I cannot produce witnesses.
13.
See Chapter 2, Halachah 7.
14.
One of this man's oxen caused the damage, and the damage must be paid for from the body of the ox itself. If the damage was worth more than the value of the lesser ox, the owner of the damaged ox can collect only the value of the lesser ox. The rationale is that there is no proof that the damage was caused by the more valuable ox.
15.
Payment for damage caused by an ox that is tam must be expropriated from the body of the ox. If that ox is not present, the damage cannot be collected.
16.
This is significant when the extent of the damages exceeds the value of the smaller ox.
17.
If there are no witnesses present at all (in contrast to the instance described in the following halachah), in both this and the second clause of this halachah the person whose ox caused the damage is not liable at all. For the obligation that he admits (that the smaller ox or the tam) caused the damage, is not the obligation claimed by the person whose ox caused the damage (Rambam's Commentary on the Mishnah, Bava Kama 3:11). (See also Halachah 11 and notes.)
18.
This is significant because it determines whether the person receives half the amount of the damages or the full amount.
19.
In this instance, as opposed to an instance where there are no witnesses at all, the owner is obligated to pay the debt he admits, because of the testimony of the witnesses (Maggid Mishneh).The Shulchan Aruch (Choshen Mishpat 400:3) quotes the Rambam's decision. The Tur and the Ramah, however, differ and maintain that if the person whose ox causes the damage makes a definitive claim saying that the other ox caused the damage, he is not liable at all.
20.
I.e., if the owner of the goring ox indeed did not know which ox caused the damage, he could not be held liable for the greater amount. The person whose ox was damaged is, however, maintaining that the owner in fact does know and is concealing the matter so as not to be held liable.
21.
As the Rambam explains, whenever a person admits a portion of a claim lodged against him, he is obligated to support his claim with an oath. He is referred to as a modeh b'miktzat (Hilchot To'en V'Nit'an 1:1).The Ra'avad maintains that an oath is required only in a case when one ox is tam and one ox is mu'ad, for the claim against the tam can be considered to be part of the claim against the mu'ad. When, however, both oxen are tam, the two claims are considered to be unrelated and no oath is required. Rabbenu Asher goes further and considers the claims to be unrelated in both instances. See Siftei Cohen 400:5, which discusses this issue.
22.
This difference is significant if the oxen that caused the damage are tamim, for then the payment is expropriated from the body of the ox, and it is possible that the value of the small ox that caused the damage will be less than that of the large ox that was damaged.
23.
This difference is significant, because when an ox is mu'ad, its owner is responsible for the entire amount of the damages, while when it is tam, only half the damages are required. Needless to say, the full value of the large ox is far more than the full value of the small ox.
24.
If, however, witnesses observed that the oxen belonging to the same owner caused the damage, but were not able to identify which one caused the damage, the owner is obligated to pay the amount he admits, as in the previous halachah (Maggid Mishneh).
25.
Chapter 3, Halachah 10. The rationale is that with regard to the instance when one ox is mu'ad, the defendant does not accept any liability with regard to the claim that the plaintiff makes, and the plaintiff has not made a claim regarding the sum the defendant admits liability for; therefore, the defendant is not held liable.With regard to the instance where both of the oxen are tamim, the defendant is not liable, because payment of half the damages is considered a fine, and a person who admits culpability for a fine is not liable (Maggid Mishneh).
26.
Even the Tur and the Ramah (Choshen Mishpat 400:3), who view this situation more stringently than the Rambam, accept this principle. Moreover, according to their logic (see Choshen Mishpat 399:3), if there are no witnesses that the plaintiff seized possession of the property of the defendant, the plaintiff may keep an amount equal to his own claim.The above applies only when the plaintiff seizes possession of the defendant's property before taking the matter to court. If, however, he took the matter to court, and the court ruled in favor of the defendant, as the Rambam states, and then the plaintiff seizes the defendant's property, he must return it.
27.
Since the owner of the gored ox is granted a share in the body of the ox that gores, he is also given a share in the responsibility for its damages.
28.
See Sefer Me'irat Einayim 401:1, which notes that generally after goring three times, an ox becomes considered mu'ad, and from that time onward, full damages for the damage caused by the ox must be paid. This complicates the matter.
29.
I.e., half the damages, as required when a tam gores.
30.
I.e., since he was responsible for the ox at the time it caused the damages, he bears the entire financial responsibility.
31.
The Rambam's view is also shared by Rashi (Bava Kama 36b) and Rabbenu Yitzchak Alfasi, and is quoted by the Shulchan Aruch (Choshen Mishpat 401:2). Tosafot, Rabbenu Asher and the Tur differ and maintain that the law mentioned in the previous halachah applies in this instance as well. Their view is quoted by the Ramah.
32.
The Tur and the Ramah (Choshen Mishpat 402:1) explain that the laws mentioned in this halachah apply only when the second ox gores the first after the two oxen have been separated. If, however, directly after the first ox gores the second, the second gores it in return, the owner of the second ox is not liable for the damages. (See also Shulchan Aruch, Choshen Mishpat 421:13.)
33.
For a man is always responsible for the damages he causes.
34.
In this and the previous clause, the intent of the Rambam's wording requires the clarification of the examples that follow.
35.
I.e., in the latter two instances, one determines the damages to be paid by the mu'ad and those to be paid by the tam and then subtracts one from the other. One does not subtract the amount of the damages caused and then have the owner pay half the remainder if tam, and the entire remainder if mu'ad.
• Chametz U'Matzah - Chapter Five
1
The prohibition against chametz applies only to the five species of grain. They include two species of wheat: wheat and rye; and three species of barley: barley, oats, and spelt.
However, kitniyot - e.g., rice, millet, beans, lentils and the like - do not become leavened. Even if one kneads rice flour or the like with boiling water and covers it with fabric until it rises like dough that has become leavened, it is permitted to be eaten. This is not leavening, but rather the decay [of the flour].
א
אין אסור משום חמץ בפסח אלא חמשת מיני דגן בלבד. והם שני מיני חטים שהן החטה והכוסמת. ושלשה מיני השעורים שהן השעורה ושבולת שועל והשיפון. אבל הקטניות כגון אורז ודוחן ופולים ועדשים וכיוצא בהן אין בהן משום חמץ אלא אפילו לש קמח אורז וכיוצא בו ברותחין וכסהו בבגדים עד שנתפח כמו בצק שהחמיץ הרי זה מותר באכילה שאין זה חמוץ אלא סרחון:
2
With regard to these five species of grain: If [flour from these species] is kneaded with fruit juice alone without any water, it will never become leavened. Even if [flour] is placed in [these juices] the entire day until the dough rises, it is permitted to be eaten [on Pesach], for fruit juice does not cause [dough] to become leavened. It merely causes [the flour] to decay.
The following are [included in the category] of fruit juice: wine, milk, honey, olive oil, apple juice, pomegranate juice and all other similar wines, oils, and beverages.
This applies so long as no water whatsoever is mixed with them. If any water is mixed with them, they cause [the flour] to become leavened.
ב
חמשת מיני דגן אלו אם לשן במי פירות בלבד בלא שום מים לעולם אין באין לידי חמוץ אלא אפילו הניחן כל היום עד שנתפח הבצק מותר באכילה). שאין מי פירות מחמיצין אלא מסריחין. ומי פירות הן כגון יין וחלב ודבש ושמן זית ומי תפוחים ומי רמונים וכל כיוצא בהן משאר יינות ושמנים ומשקין. והוא שלא יתערב בהן שום מים בעולם. ואם נתערב בהן מים כל שהוא הרי אלו מחמיצין:
3
[On Pesach,] we should not cook wheat in water - for example, cracked wheat - or flour [in water] - for example, dough balls. If one cooks [either of the above] - behold, it is absolutely chametz. This applies if [the kernels] crack open within the dish.
We may not fry dough in oil in a frying pan. However, we may cook a loaf [of matzah] or roasted flour. If one boiled a lot of water and, afterwards, placed flour into it - behold, it is permitted, because it is cooked immediately, before it could become leaven. [Nevertheless,] it is accepted custom in Babylonia, Spain, and the entire western [diaspora] to forbid this practice. This has been decreed lest one not boil the water well enough.
ג
אין מבשלין חטים במים כגון ריפות ולא קמח כגון לביבות. ואם בישל הרי זה חמץ גמור והוא שיתבקעו בתבשיל. אין קולין את הבצק בשמן על המחבת. אבל מבשלין את הפת ואת הקמח הקלוי. ואם הרתיח המים הרבה ואחר כך השליך לתוכן הקמח הרי זה מותר מפני שהוא מתבשל מיד קודם שיחמיץ. וכבר נהגו בשנער ובספרד ובכל המערב לאסור דבר זה גזרה שמא לא ירתיח המים יפה יפה:
4
It is permissible to cook grain or flour in fruit juice. Thus, dough which was kneaded with fruit juice, cooked with fruit juice, or fried with oil in a frying pan is permitted, for fruit juice does not cause leavening.
ד
מותר לבשל הדגן או הקמח במי פירות. וכן בצק שלשו במי פירות אם בשלו במי פירות או קלהו על המחבת בשמן הרי זה מותר שמי פירות אינן מחמיצין:
5
Roasted grain which is singed in fire and then ground [into flour]: That flour should not be cooked with water, lest it has not been roasted well in the fire, and thus will become leavened when cooked.
Similarly, when preparing new pots, we should not cook in them anything other than matzah that was baked and then ground into flour. It is forbidden to do so with roasted flour, for perhaps it will not be roasted well, and thus may become leaven.
ה
כרמל שמהבהבין אותו באור וטוחנין אותו אין מבשלין את הקמח שלו במים שמא לא נקלה באור יפה ונמצא מחמיץ כשמבשלין אותו. וכן כשמוללין הקדרות החדשות אין מבשלין בהן אלא מצה אפויה שחזרו וטחנו אותה אבל קמח קלי אסור שמא לא קלהו יפה ויבוא לידי חמוץ:
6
We do not stir barley in water on Pesach [to remove its husks], because [the kernels] are soft and become leavened rapidly. If one did stir [barley] in water and [the kernels] softened to the point that if they were placed at the opening to a roasting pan upon which loaves were usually baked, they would burst open - behold, they are forbidden. If they have not reached this degree of softness, they are permitted.
ו
אין בוללין את השעורין במים בפסח מפני שהן רפין ומחמיצין במהרה. ואם בלל אם רפו כדי שאם הניחן על פי הביב שאופין עליו החלות יתבקעו הרי אלו אסורין. ואם לא הגיעו לרפיון זה הרי אלו מותרין:
7
It is permissible to stir wheat [kernels] in water to remove the bran, and then immediately grind them, as is done when grinding fine flour. [Nevertheless,] all Jews in Babylonia, Eretz Yisrael, Spain, and the cities of the western [diaspora] have accepted the custom of not stirring wheat in water. This decree [was instituted] lest [the kernels] be left aside and become leavened.
ז
החטים מותר לבלול אותן במים כדי להסיר סובן וטוחנין אותם מיד כדרך שטוחנין הסולת. וכבר נהגו כל ישראל בשנער ובארץ הצבי ובספרד ובערי המערב שלא יבללו החטים במים גזירה שמא ישהו ויחמיצו:
8
A dish that was cooked, and barley or wheat was discovered inside it: If the grains have cracked open, the entire dish is forbidden, for chametz has become mixed together with it. If they have not cracked open, they must be removed and burned, but the remainder of the dish may be eaten. [This ruling was given] because grain that has been stirred in water without cracking open is not actual leaven as forbidden by the Torah. It is only a Rabbinic [ordinance].
ח
תבשיל שנתבשל ונמצאו בו שעורים או חטים אם נתבקעו הרי כל התבשיל אסור שהרי נתערב בו החמץ. ואם לא נתבקעו מוציאין אותן ושורפין ואוכלין שאר התבשיל. שאין הדגן שנבלל ולא נתבקע חמץ גמור של תורה. ואינו אלא מדברי סופרים:
9
[Exodus 12:17] states: "Keep watch over the matzot" - i.e., be careful of the matzot and protect them from any possibility of becoming chametz. Therefore, our Sages declared: A person must be careful regarding the grain which he eats on Pesach and [make sure] that no water has come in contact with it after it has been harvested, so that it will not have become chametz at all.
Grain which sunk in a river or came in contact with water, just as it is forbidden to eat from it [on Pesach], it is forbidden to keep [possession of] it. Rather, he should sell it to a Jew [before it becomes prohibited] and inform him [about its nature], so that he can eat it before Pesach. If he sells it to a gentile before Pesach, he should sell a small amount to a number of individuals, so that it will be finished before Pesach, lest the gentile go and sell it to [another] Jew.
ט
משום שנאמר ושמרתם את המצות כלומר הזהרו במצה ושמרו אותה מכל צד חמוץ. לפיכך אמרו חכמים צריך אדם ליזהר בדגן שאוכל ממנו בפסח שלא יבוא עליו מים אחר שנקצר עד שלא יהיה בו שום חמוץ. דגן שנטבע בנהר או שנפל עליו מים כשם שאסור לאוכלו כך אסור לקיימו אלא מוכרו לישראל ומודיעו כדי שיאכלנו קודם הפסח. ואם מוכרו לנכרי קודם הפסח מוכר מעט לכל אחד ואחד כדי שיכלה קודם הפסח שמא יחזור הנכרי וימכרנו לישראל:
10
Grain upon which [water] leaking [from the roof] has fallen: As long as [the leak] continues, drop after drop, it will not become chametz even if [the leak continues] the entire day. However, if [the leak] stops, if it remains [untouched] for the standard measure [of time] - behold, it becomes chametz.
י
דגן שנפל עליו דלף כל זמן שהוא טורד טיפה אחר טיפה אפילו כל היום כולו אינו בא לידי חמוץ. אבל כשיפסק אם נשתהה כשיעור הרי זה אסור:
11
We do not knead a large dough on Pesach, lest it become chametz. Rather, [the size of the dough] is confined to the measure for which one is obligated to separate Challah.
We do not knead with hot water, with water heated in the sun, or with water that was drawn on the present day, only with water that has rested for a day. A person who violates [this requirement] and kneads using one of the above - behold, the [baked] loaf becomes forbidden.
יא
אין לשין בפסח עיסה גדולה שמא תחמיץ אלא כשיעור חלה בלבד. ואין לשין לא בחמין ולא בחמי חמה. ולא במים שנשאבו בו ביום אלא במים שלנו. ואם עבר ולש באחד מכל אלו הרי הפת אסורה:
12
A woman should not sit in the sun and knead, nor [should she knead] under the open sky on a cloudy day, even in a place where the sun is not shining. [She should not] leave the dough and become involved in another matter. If she both kneads and bakes, she must have two containers of water, one to smooth [the matzot] and one to cool off her hands.
If she violated [these instructions] and kneaded dough in the sun, or did not cool off her hands, or made a dough larger than the measure for which one is obligated to separate Challah, the loaf is permitted. What is the measure for which one is obligated to separate Challah? Forty-three and a fifth eggs of average size - by volume and not by weight.
יב
לא תשב אשה תחת השמש ותלוש. ולא תחת הרקיע ביום העבים אפילו במקום שאין השמש זורחת בו. ולא תניח את העיסה ותתעסק בדבר אחר. ואם היתה לשה ואופה צריכה שני כלים של מים. אחד שמקטפת בו ואחד שמצננת בו ידיה. ואם עברה ולשה תחת השמש או שלא צננה ידיה או שעשתה עיסה יתר משיעור חלה הפת מותרת. וכמה שיעור חלה כמו שלש וארבעים ביצים וחומש ביצה כגוף הביצה הבינונית לא כמשקלה:
13
As long as a person is busy with the dough, even for the entire day, it will not become chametz. If he lifts up his hand and allows the dough to rest so that [it rises to the extent that] a noise will resound when a person claps it with his hand, it has already become chametz and must be burned immediately. If a noise does not resound and the dough has lain at rest for the time it takes a man to walk a mil, it has become chametz and must be burned immediately.
Similarly, if its surface has become wrinkled [to the extent that it resembles] a person whose hair stands [on end in fright] - behold, it is forbidden to eat from it, but one is not liable for כרת [for eating it].
יג
כל זמן שאדם עוסק בבצק אפילו כל היום כולו אינו בא לידי חמוץ. ואם הגביה ידו והניחו ושהה הבצק עד שהגיע להשמיע הקול בזמן שאדם מכה בידו עליו כבר החמיץ וישרף מיד. ואם אין קולו נשמע אם שהה כדי שיהלך אדם מיל כבר החמיץ וישרף מיד. וכן אם הכסיפו פניו כאדם שעמדו שערותיו הרי זה אסור לאוכלו ואין חייבין עליו כרת:
14
There were two doughs which people stopped kneading at the same time and left unattended. From one, a sound [resounded when clapped]. From the other, no sound [resounded]. Both of them should be burned - behold, they are absolutely chametz.
יד
היו שתי עיסות שהגביהו היד מהן נילושות בעת אחת ונשתהו. האחת מהן יש לה קול ואחרת אין לה קול שתיהן ישרפו והרי הן חמץ גמור:
15
We should not make thick loaves with designs on Pesach, because a woman takes time making them. Thus, [the dough] will become leavened during that time. Hence, professional bakers are allowed to make [such designs], because they are skilled in their craft and quick in its execution.
[In contrast,] a private person is forbidden to make such a design, even if he does so using a [pre-cut] form. [This stringency was instituted] lest others attempt to make [the designs] without using the forms, delay in their work, and cause [the dough] to become chametz.
טו
אין עושין סריקין המצויירין בפסח מפני שהאשה שוהה עליהן ומתחמצין בעת עשייתן. לפיכך הנחתומין מותרין לעשותם מפני שהן בקיאין באומנותן וממהרים לעשותם. אבל בעלי בתים אסורים ואפילו צרו אותן בדפוס. שמא יבואו אחרים לעשותן שלא בדפוס וישהו בעשייתן ויחמיצו:
16
The water used to wash one's hands and the kneading trough after the kneading [is completed] and, similarly, the water used when kneading - behold, it should be poured out in a place which slopes downward, so it will not collect in one place and become leavened.
טז
מים שרוחצין בהן הידים והעריבה אחר שלשין וכן מים שמשתמשין בהן בשעת לישה הרי זה ישפוך אותן במקום מדרון כדי שלא יתקבצו במקום אחד ויחמיץ:
17
We should not soak bran in water and leave it in front of chickens, lest it become chametz. However, we can boil bran for them, and then place it before them. Nevertheless, the majority of people have already adopted the custom of not boiling [grain products], lest the water not be boiled thoroughly.
יז
אין שורין את המורסן ומניחין לפני התרנגולין שמא יחמיץ. אבל חולטין להן המורסן ברותחין ומניחין לפניהן. וכבר נהגו רוב העולם שלא לחלוט גזרה שמא לא ירתיח המים יפה:
18
It is permitted to prepare bran or flour for chickens in water if they are fed immediately, or if one places [the feed] before them and stands over them to ensure that the food will not stand more than the time it takes a person to walk a mil.
As long as they peck at it or one turns it over by hand, it will not become leavened. Once they finish eating, one should wash out the utensil in water and pour it out in a place which slopes downward.
יח
ומותר ללוש לתרנגולין מורסן או קמח ומאכילן מיד או נותן לפניהן והוא עומד עליהן עד שלא ישהה לפניהן כדי הילוך מיל. וכל זמן שהן מנקרין בו או שהוא מהפך בידו אינו מחמיץ. וכשיפסקו מלאכול ישטוף הכלי במים וישפוך במקום מדרון:
19
A woman should not soak bran which she intends to take to the bathhouse in water [beforehand]. However, she may rub dry bran on her skin. A person should not chew wheat and then place it on his wound, for it will become chametz.
We should not place flour into charoset. If one did so, he should burn it immediately, because it will cause [the flour] to become leavened very fast. We should not place flour in mustard. If one did so, he should eat it immediately.
יט
לא תשרה אשה מורסן שתוליך בידה למרחץ. אבל שפה על בשרה יבש. ולא ילעוס אדם חיטין ויתן על מכתו מפני שהן מחמיצות. אין נותנין את הקמח לתוך החרוסת ואם נתן ישפך מיד מפני שהוא ממהר להחמיץ. ואין נותנין את הקמח לתוך החרדל ואם נתן יאכל מיד:
20
It is permissible to place spices, sesame seeds, poppy seeds, and the like into dough. Similarly, it is permissible to knead the dough with water and oil, honey or milk, or to baste with them.
On the first day, it is forbidden to knead or baste [the matzot] with any other substance besides water; not because of the prohibition against chametz, but rather so [the matzah] will be "poor man's bread." It is only on the first day that the "poor man's bread" must be commemorated.
כ
מותר ליתן התבלין והשומשמין והקצח וכיוצא בהן לתוך הבצק. וכן מותר ללוש העיסה במים ושמן או דבש וחלב או לקטף בהן. וביום הראשון אסור ללוש ולקטף אלא במים בלבד. לא משום חמץ אלא כדי שיהיה לחם עוני. וביום הראשון בלבד הוא שצריך להיות זכרון לחם עוני:
21
All earthenware vessels that were used for chametz while cold may be used for matzah while cold, except for the utensils in which yeast and charoset were placed, for their leavening effect is powerful. Similarly, a kneading trough in which chametz is kneaded and left to become leavened is considered as a place where yeast is soaked, and we do not use it on Pesach.
כא
כל כלי חרס שנשתמש בהן חמץ בצונן מותר להשתמש בהן מצה בצונן. חוץ מכלי שמניחין בו את השאור וכלי שמניחין בו חרוסת מפני שחימוצו קשה. וכן עריבות שלשין בהן החמץ ומניחין אותו שם עד שיחמיץ הרי הן כבית שאור ואין משתמשין בהן בפסח:
22
An earthenware roasting pan on which loaves of chametz are baked during the entire year should not be used to bake matzah on Pesach. If it was filled with coals and kindled on the place where chametz was cooked, matzah it is permitted to be cooked on it.
כב
ביב של חרס שאופין עליו חלות חמץ כל השנה כולה אין אופין עליו מצה בפסח. ואם מלאו גחלים והסיק מקום שהיה מבשל בו החמץ מותר לבשל עליו מצה:
23
Metal and stone utensils in which chametz was boiled in water as a כלי ראשון - e.g., pots and stew pots - should be placed inside a large utensil. They should be covered with water, and the water should be boiled with them inside until they release [what they absorbed]. Afterwards, they should be washed off with cold water, and [then] one may use them for matzah.
Similarly, [with regard to] knives, the blade and the handle should be boiled in a כלי ראשון. Afterwards, one may use them for matzah.
כג
כלי מתכות וכלי אבנים שנשתמש בהן חמץ ברותחין בכלי ראשון כגון קדרות ואלפסין. נותן אותן לתוך כלי גדול של מים וממלא עליהן מים ומרתיחן בתוכו עד שיפלטו ואחר כך שוטף אותן בצונן ומשתמש בהן במצה. וכן הסכינין מרתיח את הלהב ואת הנצב בכלי ראשון ואחר כך משתמש בהן במצה:
24
Utensils of metal, stone, and wood which were used for chametz as a כלי שני - e.g., bowls or cups - should be placed in a large utensil, and boiling water poured over them. They should be left in [the large utensil] until they release [the chametz they absorbed]. Afterwards, they should be washed off. [Then,] they may be used for matzah.
כד
כלי מתכות ואבנים וכלי עצים שנשתמש בהן חמץ בכלי שני כגון קערות וכוסות נותן אותן לתוך כלי גדול ונותן עליהן מים רותחין ומניחן בתוכו עד שיפלוטו ואחר כך שוטפן ומשתמש בהן במצה:
25
All earthenware utensils that were used for chametz in hot water, whether as a כלי ראשון - for example, pots - or as a
כלי שני - for example, bowls - whether they were glazed and coated with lead so that they became like glass, or they were of simple earthenware: we do not use them for matzah. Rather, we put them aside until after Pesach, and then we may cook with them.
כה
כל כלי חרש שנשתמש בהן חמץ בחמין בין כלי ראשון כגון קדרות. בין כלי שני כגון קערות. בין שהיו משוחין ושועין באבר שעושין אותן כעין זכוכית. בין שהיו חרס כמה שהן. אין משתמשין בהן במצה אלא מניחן לאחר הפסח ומבשל בהן:
26
[A person possesses a utensil which is] a כלי ראשון and desires to boil it [in order to prepare it for Passover use], however, he cannot find a larger utensil into which [to place it] to boil it: Behold, he may place a border of clay around its [top] edge from the outside and fill it with water until the water overflows its edge. [Then,] he may boil the water in it, and this is sufficient. Afterwards, he washes it off and may use it for matzah.
כו
כלי ראשון שרצה להרתיחו ולא מצא כלי גדול ממנו כדי להרתיחו בתוכו הרי זה מקיף לו שפה של טיט על שפתו מבחוץ וממלאהו מים עד שיגברו המים על שפתו ומרתיח המים בתוכו ודיו ואחר כך שוטף אותו ומשתמש בו במצה
Chametz U'Matzah - Chapter Six
1
It is a positive commandment of the Torah to eat matzah on the night of the fifteenth [of Nisan], as [Exodus 12:18] states: "In the evening, you shall eat matzot." This applies in every place and at every time. Eating [matzah] is not dependent on the Paschal sacrifice. Rather, it is a mitzvah in its own right. The mitzvah may be fulfilled throughout the entire night.
Throughout the other days of the festival, eating matzah is left to one's choice: If one desires, one may eat matzah. If one desires, one may eat rice, millet, roasted seeds, or fruit. Nevertheless, on the night of the fifteenth alone, [eating matzah] is an obligation. Once one eats the size of an olive, he has fulfilled his obligation.
א
מצות עשה מן התורה לאכול מצה בליל חמשה עשר שנאמר בערב תאכלו מצות. בכל מקום ובכל זמן. ולא תלה אכילה זו בקרבן הפסח אלא זו מצוה בפני עצמה ומצותה כל הלילה. אבל בשאר הרגל אכילת מצה רשות רצה אוכל מצה רצה אוכל אורז או דוחן או קליות או פירות. אבל בליל חמשה עשר בלבד חובה ומשאכל כזית יצא ידי חובתו:
2
A person who swallows matzah [without chewing it] fulfills his obligation. A person who swallows maror [without chewing it] does not fulfill his obligation. A person who swallows matzah and maror together fulfills the obligation of matzah, but not that of maror, for the maror is secondary to the matzah. If he wrapped them in fibers or the like and swallowed them, he does not even fulfill the obligation of matzah.
ב
בלע מצה יצא. בלע מרור לא יצא. בלע מצה ומרור כאחד ידי מצה יצא ידי מרור לא יצא. שהמרור כטפילה למצה. כרכן בסיב וכיוצא בו ובלען אף ידי מצה לא יצא:
3
A person who eats matzah without the intention [to fulfill the mitzvah] - e.g., gentiles or thieves force him to eat - fulfills his obligation.
A person who ate a כזית matzah in delirium, while possessed by an epileptic fit, and afterwards recovered, is obligated to eat another [כזית]. The consumption of [the first כזית] took place while he was free from the obligation to perform any mitzvot.
ג
אכל מצה בלא כונה כגון שאנסוהו עכו"ם או לסטין לאכול יצא ידי חובתו. אכל כזית מצה והוא נכפה בעת שטותו ואחר כך נתרפא חייב לאכול אחר שנתרפא. לפי שאותה אכילה היתה בשעה שהיה פטור מכל המצות:
4
A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species [of grain], as [Deuteronomy 16:3] states: "Do not eat chametz upon it... eat matzot for seven days."
[From the verse's association of chametz and matzah, we may derive:] substances which can become leavened may be eaten as matzah to fulfill one's obligation. In contrast, other substances - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.
ד
אין אדם יוצא ידי חובת אכילת מצה אלא אם כן אכלה מאחד מחמשת המינין שנאמר לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות. דברים הבאים לידי חימוץ אם אכלן מצה יצא בהן ידי חובתו אבל שאר דברים כגון אורז ודוחן וקטניות אין יוצא בהן ידי מצה לפי שאין בהן חמץ:
5
A person who makes dough from wheat and rice: if it has the taste of grain, one may fulfill his obligation with it. Dough made as food for dogs: if the shepherds also eat from it, one may fulfill his obligation with it. If the shepherds do not eat from it, one cannot fulfill his obligation by eating it, for it is not watched for the sake of eating matzah.
Matzah that was kneaded with fruit juice, one may fulfill one's obligation with it on Pesach. However, [the dough] should not be kneaded with wine, oil, honey, or milk, because of the requirement for poor man's bread, as explained above. A person who kneaded [dough with one of these liquids] does not fulfill his obligation.
One cannot fulfill his obligation with matzah made from thin bran or coarse bran. However, one may knead flour together with its bran and make it into a loaf and fulfill one's obligation with it. Similarly, a loaf made with very fine flour is permitted, and a person may fulfill his obligation with it. We do not say: this is not poor man's bread.
ה
העושה עיסה מן החטים ומן האורז אם יש בה טעם דגן יוצא בה ידי חובתו. עיסת הכלבים בזמן שהרועים אוכלין ממנה יוצא בה ידי חובתו. אין הרועים אוכלין ממנה אינו יוצא בה שאין זו משומרת לשם מצה. מצה שלשה במי פירות יוצאה בה ידי חובתו בפסח. אבל אין לשין אותה ביין או בשמן או חלב משום לחם עוני כמו שבארנו. ואם לש ואכל לא יצא ידי חובתו. אין יוצאין לא בפת מורסן ולא בפת סובין. אבל לש הוא את הקמח בסובין שלו ובמורסנו ועושהו פת ויוצא בה ידי חובתו. וכן פת סולת נקייה ביותר הרי זו מותרת ויוצא בה ידי חובתו בפסח ואין אומרין בה אין זה לחם עוני:
6
[One may fulfill his obligation] with matzah baked in either an oven or a roasting pot. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated, or whether the [pot] was heated and then the [dough] stuck to it. Even if the dough was baked in the ground, one may fulfill his obligation with it.
Similarly, even if the matzah was not thoroughly baked, one may fulfill his obligation with it, provided strands of dough will not extend from it when broken. A person may fulfill his obligation with a cake [of matzah] soaked [in other substances], so long as it has not dissolved. However, a person cannot fulfill his obligation with matzah that has been cooked, for it does not have the taste of bread.
ו
אחד מצה שנאפית בתנור או באילפס. בין שהדביק הבצק באילפס ואחר כך הרתיח בין שהרתיח ואחר כך הדביק אפילו אפאה בקרקע הרי זה יוצא בה ידי חובתו. וכן אם לא נאפית אפייה גמורה יוצאין בה. והוא שלא יהיו חוטין של בצק נמשכין ממנה בעת שפורסה. ויוצאין ברקיק השרוי והוא שלא נימוח. אבל מצה שבשלה אינו יוצא בה ידי חובתו באכילתה שהרי אין בה טעם פת:
7
A person cannot fulfill his obligation by eating matzah which is forbidden to him; for example, a person who ate [matzah made from] tevel, [matzah made from] the first tithe from which terumat [ma'aser] had not been separated, or [matzah] that was stolen.
This is the governing principle: All [matzah] upon which the grace after meals is recited may be used to fulfill one's obligation. If the grace after meals may not be recited upon it, it may not be used to fulfill one's obligation.
ז
אין אדם יוצא ידי חובתו באכילת מצה שהיא אסורה לו כגון שאכל טבל או מעשר ראשון שלא נטלה תרומתו או שגזלה. זה הכלל כל שמברכין עליו ברכת המזון יוצא בו ידי חובתו וכל שאין מברכין עליו ברכת המזון אין יוצא בו ידי חובתו:
8
The priests may fulfill their obligation with [matzot made from] Challah or terumah even though it is matzah which is not suited to be eaten by all people. Similarly, a person may fulfill his obligation with matzah [made] from ma'aser sheni [if he is] in Jerusalem. However, one may not fulfill his obligation with matzah made from bikkurim even [if he is] in Jerusalem.
[The difference is] because there is no permissible way of eating bikkurim in all [Jewish] settlements. [In contrast,] ma'aser sheni can be redeemed and eaten in all [Jewish] settlements. [Our Sages interpreted Exodus 12:20,] which states: "Eat matzot in all of your settlements," [to imply that] only matzah that is fit to be eaten in all settlements may be used to fulfill one's obligation.
ח
הכהנים יוצאין בחלה ובתרומה אף על פי שהיא מצה שאינה ראויה לכל אדם. וכן יוצאין במצה של מעשר שני בירושלים. אבל אין יוצאין במצה של בכורים אפילו בירושלים מפני שהבכורים אין להם היתר בכל המושבות. ומעשר שני אפשר שיפדה ויאכל בכל מקום. וכתוב בכל מושבותיכם תאכלו מצות מצה הראויה להאכל בכל המושבות הוא שיוצאין בה ידי חובה:
9
Loaves from the thanksgiving offering and cakes from the Nazirite offering, which an individual made for his personal use, may not be used to fulfill one's obligation, [as can be implied] from the statement [Exodus 12:17]: "And you shall watch the matzot." Matzah which is watched with the sole intention [that it be used to fulfill the mitzvah] of matzah may be used to fulfill one's obligation. However, this matzah is also watched with the intention of [being used for a] sacrifice. Those that were made to be sold in the marketplace, [the baker] has the intention that if they are not sold, he will eat them. Therefore, while he was making them he [also] watched for the sake of matzah.
ט
חלות תודה ורקיקי נזיר שעשו אותן לעצמן אין יוצאין בהן שנאמר ושמרתם את המצות מצה המשתמרת לענין מצה בלבד הוא שיוצאין בה אבל זו משתמרת לענין הזבח. ואם עשאן למכור בשוק הרי זה יוצא בה ידי חובתו. שהעושה למכור בשוק דעתו שאם לא ימכרו יאכל אותן ונמצא בשעת עשייתן שמרן לשם מצה:
10
All are obligated to [fulfill the mitzvah to] eat matzah, even women and slaves. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot and be given an olive's size of matzah to eat. [For] a sick or elderly person who cannot eat, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.
י
הכל חייבין באכילת מצה אפילו נשים ועבדים. קטן שיכול לאכול פת מחנכין אותו במצות ומאכילין אותו כזית מצה. חולה או זקן שאינו יכול לאכול שורין לו רקיק במים ומאכילין אותו והוא שלא נימוח:
11
It is a Rabbinic ordinance that nothing at all is eaten after the matzah, not even roasted seeds, nuts, or the like. Rather, even though one ate matzah and afterwards, ate other foods, fruit, and the like, one returns and eats a second olive's size of matzah at the end [of the meal] and ceases [eating].
יא
מדברי סופרים שאין מפטירין אחר מצה כלום ואפילו קליות ואגוזים וכיוצא בהן. אלא אף על פי שאכל מצה ואכל אחריה מאכלות אחרות ופירות וכיוצא בהן חוזר ואוכל כזית מצה באחרונה ופוסק:
12
The Sages forbade a person from eating matzah on Pesach eve, in order for there to be a distinction between [partaking of it as food] and eating it on the evening [of the fifteen as a mitzvah.] Whoever eats matzah on Pesach eve is given "stripes for rebellion" until his soul expires.
Similarly, it is forbidden to eat on Pesach evening from slightly before the time of Minchah, in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables, but should not fill up on them.
The Sages of the former generations would starve themselves on Pesach eve so that they would eat matzah with appetite, and thus hold the mitzvot as dear. In contrast, on the eve of Sabbaths or other festivals, one may continue eating until darkness.
יב
אסרו חכמים לאכול מצה בערב הפסח כדי שיהיה היכר לאכילתה בערב. ומי שאכל מצה בערב הפסח מכין אותו מכת מרדות עד שתצא נפשו. וכן אסור לאכול ערב הפסח מקודם המנחה כמעט. כדי שיכנס לאכילת מצה בתאוה. אבל אוכל הוא מעט פירות או ירקות ולא ימלא כריסו מהן. וחכמים הראשונים היו מרעיבין עצמן ערב הפסח כדי לאכול מצה בתאוה ויהיו מצות חביבות עליו. אבל בשאר ערבי שבתות או ערבי ימים טובים אוכל והולך עד שתחשך
Chametz U'Matzah - Chapter Seven
1
It is a positive commandment of the Torah to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath day."
From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day, saying: 'It is because of this...'"FS" [implying that the mitzvah is to be fulfilled] when matzah and maror are placed before you.
[The mitzvah applies] even though one does not have a son. Even great Sages are obligated to tell about the Exodus from Egypt. Whoever elaborates concerning the events which occurred and took place is worthy of praise.
א
מצות עשה של תורה לספר בנסים ונפלאות שנעשו לאבותינו במצרים בליל חמשה עשר בניסן שנאמר זכור את היום הזה אשר יצאתם ממצרים כמו שנאמר זכור את יום השבת. ומנין שבליל חמשה עשר תלמוד לומר והגדת לבנך ביום ההוא לאמר בעבור זה בשעה שיש מצה ומרור מונחים לפניך. ואף על פי שאין לו בן. אפילו חכמים גדולים חייבים לספר ביציאת מצרים וכל המאריך בדברים שאירעו ושהיו הרי זה משובח:
2
It is a mitzvah to inform one's sons even though they do not ask, as [Exodus 13:8] states: "You shall tell your son."
A father should teach his son according to the son's knowledge: How is this applied? If the son is young or foolish, he should tell him: "My son, in Egypt, we were all slaves like this maidservant or this slave. On this night, the Holy One, Blessed be He, redeemed us and took us out to freedom."
If the son is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher; everything according to the son's knowledge.
ב
מצוה להודיע לבנים ואפילו לא שאלו שנאמר והגדת לבנך. לפי דעתו של בן אביו מלמדו. כיצד אם היה קטן או טיפש אומר לו בני כולנו היינו עבדים כמו שפחה זו או כמו עבד זה במצרים ובלילה הזה פדה אותנו הקב"ה ויוציאנו לחירות. ואם היה הבן גדול וחכם מודיעו מה שאירע לנו במצרים ונסים שנעשו לנו ע"י משה רבינו הכל לפי דעתו של בן:
3
He should make changes on this night so that the children will see and will [be motivated to] ask: "Why is this night different from all other nights?" until he replies to them: "This and this occurred; this and this took place."
What changes should be made? He should give them roasted seeds and nuts; the table should be taken away before they eat; matzot should be snatched from each other and the like.
When a person does not have a son, his wife should ask him. If he does not have a wife, [he and a colleague] should ask each other: "Why is this night different?" This applies even if they are all wise. A person who is alone should ask himself: "Why is this night different?"
ג
וצריך לעשות שינוי בלילה הזה כדי שיראו הבנים וישאלו ויאמרו מה נשתנה הלילה הזה מכל הלילות עד שישיב להם ויאמר להם כך וכך אירע כך וכך היה. וכיצד משנה מחלק להם קליות ואגוזים ועוקרים השולחן מלפניהם קודם שיאכלו וחוטפין מצה זה מיד זה וכיוצא בדברים האלו. אין לו בן אשתו שואלתו. אין לו אשה שואלין זה את זה מה נשתנה הלילה הזה. ואפילו היו כולן חכמים. היה לבדו שואל לעצמו מה נשתנה הלילה הזה:
4
One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [God's existence] and strayed after vanity, pursuing idol worship. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.
Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, and concludes with the miracles and wonders that were wrought upon us, and our freedom.
This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.
ד
וצריך להתחיל בגנות ולסיים בשבח. כיצד מתחיל ומספר שבתחלה היו אבותינו בימי תרח ומלפניו כופרים וטועין אחר ההבל ורודפין אחר עבודת אלילים. ומסיים בדת האמת שקרבנו המקום לו והבדילנו מהאומות וקרבנו ליחודו. וכן מתחיל ומודיע שעבדים היינו לפרעה במצרים וכל הרעה שגמלנו ומסיים בנסים ובנפלאות שנעשו לנו ובחירותנו. והוא שידרוש מארמי אובד אבי עד שיגמור כל הפרשה. וכל המוסיף ומאריך בדרש פרשה זו הרי זה משובח:
5
Whoever does not mention these three matters on the night of the fifteenth has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.
The Paschal sacrifice: [It is eaten] because the Omnipresent passed over the houses of our ancestors in Egypt as [Exodus 12:27] states: "And you shall say: 'It is the Paschal sacrifice to God.'"FS"
The bitter herbs: [They are eaten] because the Egyptians embittered the lives of our ancestors in Egypt.
The matzah: [It is eaten] because of the redemption. These statements are all referred to as the Haggadah.
ה
כל מי שלא אמר שלשה דברים אלו בליל חמשה עשר לא יצא ידי חובתו ואלו הן. פסח מצה ומרור. פסח על שום שפסח המקום על בתי אבותינו במצרים שנאמר ואמרתם זבח פסח הוא לה' וגו'. מרור על שום שמררו המצריים את חיי אבותינו במצרים. מצה על שם שנגאלו. ודברים האלו כולן נקראין הגדה:
6
In each and every generation, a person must present himself as if he, himself, has now left the slavery of Egypt, as [Deuteronomy 6:23] states: "He took us out from there." Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]" - i.e., as if you, yourself, were a slave and went out to freedom and were redeemed.
ו
בכל דור ודור חייב אדם להראות את עצמו כאילו הוא בעצמו יצא עתה משעבוד מצרים שנאמר ואותנו הוציא משם וגו'. ועל דבר זה צוה הקב"ה בתורה וזכרת כי עבד היית כלומר כאילו אתה בעצמך היית עבד ויצאת לחירות ונפדית:
7
Therefore, when a person feasts on this night, he must eat and drink while he is reclining in the manner of free men. Each and every one, both men and women, must drink four cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups. The size of each of these cups should be a quarter [of a log].
ז
לפיכך כשסועד אדם בלילה הזה צריך לאכול ולשתות והוא מיסב דרך חירות. וכל אחד ואחד בין אנשים בין נשים חייב לשתות בלילה הזה ארבעה כוסות של יין. אין פוחתין לו מהם. ואפילו עני המתפרנס מן הצדקה לא יפחתו לו מארבעה כוסות. שיעור כל כוס מהן רביעית:
8
Even one of Israel's poor should not eat until he [can] recline. A woman need not recline. If she is an important woman, she must recline. [Even] a son in the presence of his father or an attendant in the presence of his master must recline. However, a student before his teacher should not recline unless his teacher grants him permission.
Reclining on one's right side is not considered reclining. Neither is reclining on one's back or forwards.
When must one recline? when eating the כזית of matzah and when drinking these four cups of wine. While eating and drinking at other times: if one reclines, it is praiseworthy; if not, there is no requirement.
ח
אפילו עני שבישראל לא יאכל עד שיסב. אשה אינה צריכה הסיבה. ואם אשה חשובה היא צריכה הסיבה. ובן אצל אביו והשמש בפני רבו צריכין הסיבה. אבל תלמיד בפני רבו אינו מיסב אלא אם כן נתן לו רבו רשות. והסיבת ימין אינה הסיבה. וכן המיסב על ערפו או על פניו אין זו הסיבה. ואימתי צריכין הסיבה בשעת אכילת כזית מצה ובשתיית ארבעה כוסות האלו. ושאר אכילתו ושתייתו אם היסב הרי זה משובח ואם לאו אינו צריך:
9
These four cups [of wine] should be mixed with water so that drinking them will be pleasant. [The degree to which they are mixed] all depends on the wine and the preference of the person drinking. [Together,] these four [cups] should contain at least a quarter [of a log] of pure wine.
A person who drank these four cups from wine which was not mixed [with water] has fulfilled the obligation to drink four cups of wine, but has not fulfilled the obligation to do so in a manner expressive of freedom.
A person who drank these four cups of wine mixed [with water] at one time has fulfilled the obligation to drink wine in a manner expressive of freedom, but has not fulfilled the obligation of four cups of wine.
A person who drank the majority [of the cup] from each of these [four] cups has fulfilled his obligation.
ט
ארבעה כוסות האלו צריך למזוג אותן כדי שתהיה שתיה עריבה הכל לפי היין ולפי דעת השותה. ולא יפחות בארבעתן מרביעית יין חי. שתה ארבעה כוסות אלו מיין שאינו מזוג יצא ידי ארבעה כוסות ולא יצא ידי חירות. שתה ארבעה כוסות מזוגין בבת אחת ידי חירות יצא ידי ארבעה כוסות לא יצא. ואם שתה מכל כוס מהן רובו יצא:
10
On each of these four cups, one recites a blessing of its own. In addition:
On the first cup, one recites the kiddush pertaining to the day;
On the second cup, one reads the Haggadah;
On the third cup, one recites the grace after meals;
On the fourth cup, one concludes the Hallel and recites the blessing for songs [of praise].
Between these cups, should one desire to drink, one may. Between the third and the fourth cup, one should not drink.
י
כל כוס וכוס מארבעה כוסות הללו מברך עליו ברכה בפני עצמה. וכוס ראשון אומר עליו קדוש היום. כוס שני קורא עליו את ההגדה. כוס שלישי מברך עליו ברכת המזון. כוס רביעי גומר עליו את ההלל ומברך עליו ברכת השיר. ובין הכוסות האלו אם רצה לשתות שותה בין שלישי לרביעי אינו שותה:
11
The charoset is a mitzvah ordained by the words of the Sages, to commemorate the clay with which [our forefathers] worked in Egypt. How is it made?
We take dates, dried figs, or raisins and the like, and crush them, add vinegar to them, and mix them with spices, as clay is mixed into straw. This is placed on the table on [the first two] nights of Pesach.
יא
החרוסת מצוה מדברי סופרים זכר לטיט שהיו עובדין בו במצרים. וכיצד עושין אותה לוקחין תמרים או גרוגרות או צמוקין וכיוצא בהן ודורסין אותן ונותנין לתוכן חומץ ומתבלין אותן בתבלין כמו טיט בתבן ומביאין אותה על השלחן בלילי הפסח:
12
According to the Torah, the eating of bitter herbs is not a mitzvah in its own right, but rather is dependent on the consumption of the Paschal sacrifice. It is one positive commandment to eat the meat of the Paschal sacrifice together with matzah and bitter herbs. According to the words of the Sages, [it is a mitzvah] to eat the bitter herbs alone on this night even if there is no Paschal sacrifice.
יב
אכילת מרור אינה מצוה מן התורה בפני עצמה אלא תלויה היא באכילת הפסח. שמצות עשה אחת לאכול בשר הפסח על מצה ומרורים. ומדברי סופרים לאכול המרור לבדו בליל זה אפילו אין שם קרבן פסח:
13
The bitter herbs referred to by the Torah are Romaine lettuce, endives, horseradish, date ivy, wormwood. All of these five species of vegetable are called maror. If a person ate a כזית of any one of these [species] or of all five [species] combined, he has fulfilled his obligation.
This applies while they are still moist. One may fulfill one's obligation with their stem even if it is dry. One cannot fulfill one's obligation if they are boiled, pickled, or cooked.
יג
מרורים האמורים בתורה הן החזרת והעולשין והתמכא והחרחבינא והמרור. כל אחד מחמשת מיני ירק אלו נקרא מרור. ואם אכל מאחד מהן או מחמשתן כזית יצא והוא שיהו לחין. ויוצאין בקלח שלהן אפילו יבש. ואם שלקן או כבשן או בשלן אין יוצאין בהן
• Friday, 16 Kislev, 5777 · 16 December 2016
• "Today's Day"
• Monday, Kislev 16, 5704
Torah lessons: Chumash: Vayeishev, Sheini with Rashi.
Tehillim: 79-82.
Tanya: "And charity (p. 625)...blessed be He". (p. 627).
A fundamental principle of Chabad philosophy is that the mind, which by its innate nature1 rules over the heart,2) must subordinate the heart to G-d's service by utilizing the intellectualization,3 comprehension4 and profound contemplation5 of the greatness of the Creator of the universe.
FOOTNOTES
1.Lit. "from birth."
2.See Tanya Ch. 12, p. 49.
3.Haskala - the mind's creative power, related to chochma. (See Translator's Notes, p. 118).
4.Havana - comprehension, grasp; from bina, the second state of intellect.
5.Da'at - the third state of intellect.
• Daily Thought:
Pocket Protection
Our minds sit nestled in a pocket of natural events, sewn with the thread of outrageous miracles.
The pocket protects us: Exposed to the raw light of those miracles, we would be paralyzed with awe, incapable of continuing with life.[Tanya, Book II, chapter 4. Shavuot 5737:23. 19 Kislev 5734:3.]
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