Menorah Lighting:
Please set your location to view Menorah lighting times ––:––
Candle Lighting:
Light Shabbat Candles before sunset ––:––
Torah Reading:
Chanukah 6 - Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Chanukah 6 - Rosh Chodesh: Numbers 7:(vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el.
Today's Laws and Customs:
• Rosh Chodesh Observances
Today is Rosh Chodesh ("Head of the Month") for the month of Tevet. The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said. Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 7 Lights before sunset
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. For tonight, we kindle seven lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 7th day of Chanukah).
IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the first Chanukah light must be lit before lighting the Shabbat candles, and should contain enough oil (or the candle be big enough) to burn until 30 minutes after nightfall.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
Chanukah Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) andsufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:• Esther made Queen (362 BCE)
"And Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign. And the king loved Esther more than all the women, and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead" (Book of Esther 2:16-17). This set the stage for the miracle of Purim six years later, on the 13th and 14th of Adar of the year 3405 from creation (356 BCE).
Link: Love in the Ice Age
6th Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote:
Every day a heavenly voice issues forth from Mount Sinai[Ethics of the Fathers, 6:2]
Please set your location to view Menorah lighting times ––:––
Candle Lighting:
Light Shabbat Candles before sunset ––:––
Torah Reading:
Chanukah 6 - Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Chanukah 6 - Rosh Chodesh: Numbers 7:(vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el.
Today's Laws and Customs:
• Rosh Chodesh Observances
Today is Rosh Chodesh ("Head of the Month") for the month of Tevet. The Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals, and the additional Musaf prayer is said. Because it is also Chanukah today, the "full" Hallel (Psalms 113-118) is recited (and not the "partial Hallel" said on the Rosh Chodesh days of other months).
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Kindle 7 Lights before sunset
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. For tonight, we kindle seven lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 7th day of Chanukah).
IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the first Chanukah light must be lit before lighting the Shabbat candles, and should contain enough oil (or the candle be big enough) to burn until 30 minutes after nightfall.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
Chanukah Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) andsufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:• Esther made Queen (362 BCE)
"And Esther was taken to King Achashverosh, to his palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign. And the king loved Esther more than all the women, and she won his favor and kindness more than all the virgins; he placed the royal crown on her head and made her queen in Vashti's stead" (Book of Esther 2:16-17). This set the stage for the miracle of Purim six years later, on the 13th and 14th of Adar of the year 3405 from creation (356 BCE).
Link: Love in the Ice Age
6th Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote:
Every day a heavenly voice issues forth from Mount Sinai[Ethics of the Fathers, 6:2]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Mikeitz, 6th Portion (Genesis 43:16-43:29) with Rashi
• Genesis Chapter 43
16[When] Joseph saw Benjamin with them, he said to the overseer of his house, "Bring the men into the house and [give orders] to slaughter an animal and to prepare, for the men will eat with me at lunch." טזוַיַּ֨רְא יוֹסֵ֣ף אִתָּם֘ אֶת־בִּנְיָמִין֒ וַיֹּ֨אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָֽאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֨בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹֽאכְל֥וּ הָֽאֲנָשִׁ֖ים בַּצָּֽהֳרָֽיִם:
and [give orders] to slaughter an animal and to prepare: Heb. וּטְבֹח ַטֶבַח וְהָכֵן, like וְלִטְבֹּח ַטֶבַח וּלְהָכֵן, and טְבֹחַ is not the imperative, for [if so,] he would have said וּטְבַח וטבוח טבח והכן: כמו ולטבוח טבח ולהכן, ואין טבוח לשון צווי שהיה לו לומר וטבח:
at lunch: Heb. בָּצָּהֲרָיִם This is translated [by the targumim] as בְּשֵׁירוּתָא, an Aramaic term denoting the first meal of the day. In Old French disner , lunch. There are many [examples of this word] in the Talmud:“he threw his meal (שֵׁירוּתֵיהּ) to a dog” (Ta’anith 11b);“he cut [the bread] for the entire meal (שֵׁירוּתָא)” (Ber. 39b), but every [other] translation of צָהֳרַיִם is טִהִרָא. בצהרים: זה מתורגם בשירותא, שהוא לשון סעודה ראשונה בלשון ארמי, ובלע"ז דישני"ר [ארוחת צהריים], ויש הרבה בתלמוד (תענית יא ב) שדא לכלבא שירותיה, (ברכות לט ב) בצע אכולא שירותא. אבל כל תרגום של צהרים טיהרא:
17And the man did as Joseph had said, and the man brought the men into Joseph's house. יזוַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָֽאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף:
18Now the men were frightened because they had been brought into Joseph's house, and they said, "On account of the money that came back in our sacks at first, we are brought, to roll upon us and to fall upon us and to take us as slaves and our donkeys [as well]." יחוַיִּֽירְא֣וּ הָֽאֲנָשִׁ֗ים כִּ֣י הֽוּבְאוּ֘ בֵּ֣ית יוֹסֵף֒ וַיֹּֽאמְר֗וּ עַל־דְּבַ֤ר הַכֶּ֨סֶף֙ הַשָּׁ֤ב בְּאַמְתְּחֹתֵ֨ינוּ֙ בַּתְּחִלָּ֔ה אֲנַ֖חְנוּ מֽוּבָאִ֑ים לְהִתְגֹּלֵ֤ל עָלֵ֨ינוּ֙ וּלְהִתְנַפֵּ֣ל עָלֵ֔ינוּ וְלָקַ֧חַת אֹתָ֛נוּ לַֽעֲבָדִ֖ים וְאֶת־חֲמֹרֵֽינוּ:
Now the men were frightened: Heb. וַיִירְאוּ It is written with two“yuds,” and is translated וּדְחִילוּ,“were frightened.” וייראו האנשים: כתוב בשני יודי"ן ותרגומו ודחילו:
because they had been brought into Joseph’s house: And it was not customary for others who came to purchase grain to lodge in Joseph’s house, but in the inns in the city. So they were frightened that this was [done] only [in order] to put them in prison. כי הובאו בית יוסף: ואין דרך שאר הבאים לשבור בר ללון בבית יוסף, כי אם בפונדקאות שבעיר. וייראו שאין זה אלא לאספם אל משמר:
we are brought: into this house. אנחנו מובאים: אל תוך הבית הזה:
to roll upon us: Heb. לְהִתְגֹלֵל עָלֵינוּ So that the fabricated accusation regarding the money will roll upon us and fall upon us, [“Rolling” denotes the plot, and“falling” the ultimate attack.] Onkelos, however, rendered וּלְהִתְנַפֵּל עָלֵינוּ as וּלְאִסְתְּקָפָא עִלָנָא, which is an expression denoting“fabricating false accusations,” just as the Targum renders עִלִילֹת דְּבָרִים as“and he makes a false accusation against her” (Deut. 22:14) [with the words] תַּסְקוּפֵי מִלִין He (Onkelos) does not translate it literally to conform to the language of the verse. But לְהִתְגֹלֵל, which he (Onkelos) renders לְאִתְרַבְרְבָא, “to aggrandize himself,” is an expression derived from“the golden bowl (גֻלַת)” (Eccl. 12:6);“And Huzzab the queen (גֻלְתָה) was carried away” (Nahum 2:8), which denotes royalty. להתגולל: להיות מתגלגלת עלינו עלילת הכסף ולהיותה נופלת עלינו. ואונקלוס שתרגם ולאסתקפא עלנא, הוא לשון להתעולל, כדמתרגמינן (דברים כב יד) עלילת דברים תסקופי מילין, ולא תרגמו אחר לשון המקרא, ולהתגלל שתרגם לאתרברבא הוא לשון (קהלת יב ו) גלת הזהב, (נחום ב ח) והצב גלתה העלתה, שהוא לשון מלכות:
19So they drew near the man who was over Joseph's house, and they spoke to him at the entrance of the house. יטוַיִּגְּשׁוּ֙ אֶל־הָאִ֔ישׁ אֲשֶׁ֖ר עַל־בֵּ֣ית יוֹסֵ֑ף וַיְדַבְּר֥וּ אֵלָ֖יו פֶּ֥תַח הַבָּֽיִת:
20And they said, "Please, my lord, we came down at first to purchase food. כוַיֹּֽאמְר֖וּ בִּ֣י אֲדֹנִ֑י יָרֹ֥ד יָרַ֛דְנוּ בַּתְּחִלָּ֖ה לִשְׁבָּר־אֹֽכֶל:
Please, my lord: Heb. בִּי, an expression of entreaty and supplication, in Aramaic: בָּיָיא בָּיָיא. Rashi bases this translation on Onkelos. בי א-דני: לשון בעיא ותחנונים הוא, ובלשון ארמי בייא בייא:
we came down: Heb. יָרֹד יָרַדְנוּ. This is a degradation for us. We were accustomed to sustaining others, but now we must rely on you. — [from Gen. Rabbah 92:3] ירד ירדנו: ירידה היא לנו, רגילים היינו לפרנס אחרים, עכשיו אנו צריכים לך:
21And it came to pass when we came to the lodging place that we opened our sacks, and behold! each man's money was in the mouth of his sack, and we returned it in our hand[s]. כאוַיְהִ֞י כִּי־בָ֣אנוּ אֶל־הַמָּל֗וֹן וַנִּפְתְּחָה֙ אֶת־אַמְתְּחֹתֵ֔ינוּ וְהִנֵּ֤ה כֶֽסֶף־אִישׁ֙ בְּפִ֣י אַמְתַּחְתּ֔וֹ כַּסְפֵּ֖נוּ בְּמִשְׁקָל֑וֹ וַנָּ֥שֶׁב אֹת֖וֹ בְּיָדֵֽנוּ:
22And we brought down other money in our hand[s] to purchase food. We do not know who put our money into our sacks." כבוְכֶ֧סֶף אַחֵ֛ר הוֹרַ֥דְנוּ בְיָדֵ֖נוּ לִשְׁבָּר־אֹ֑כֶל לֹ֣א יָדַ֔עְנוּ מִי־שָׂ֥ם כַּסְפֵּ֖נוּ בְּאַמְתְּחֹתֵֽינוּ:
23And he said, "Peace to you; fear not. Your God and the God of your father gave you a treasure in your sacks; your money came to me." And he brought Simeon out to them. כגוַיֹּ֩אמֶר֩ שָׁל֨וֹם לָכֶ֜ם אַל־תִּירָ֗אוּ אֱלֹ֨הֵיכֶ֜ם וֵֽאלֹהֵ֤י אֲבִיכֶם֙ נָתַ֨ן לָכֶ֤ם מַטְמוֹן֙ בְּאַמְתְּחֹ֣תֵיכֶ֔ם כַּסְפְּכֶ֖ם בָּ֣א אֵלָ֑י וַיּוֹצֵ֥א אֲלֵהֶ֖ם אֶת־שִׁמְעֽוֹן:
Your God: In your merit, and if your merit is insufficient, the God of your father, in the merit of your father, gave you a treasure. — [from Gen. Rabbah 92:4 according to Albeck’s edition, Lekach Tov, Sechel Tov] אלהיכם: בזכותכם, ואם אין זכותכם כדאי, ואלהי אביכם, בזכות אביכם נתן לכם מטמון:
24Then the man brought the men (the brothers) into Joseph's house, and he gave [them] water, and they washed their feet, and he gave fodder to their donkeys. כדוַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָֽאֲנָשִׁ֖ים בֵּ֣יתָה יוֹסֵ֑ף וַיִּתֶּן־מַ֨יִם֙ וַיִּרְחֲצ֣וּ רַגְלֵיהֶ֔ם וַיִּתֵּ֥ן מִסְפּ֖וֹא לַֽחֲמֹֽרֵיהֶֽם:
Then the man brought: One bringing in after another bringing in [they were brought inside twice], because they (the brothers) pushed him (the man) outside until they spoke to him at the entrance of the house. As soon as he said to them,“Peace to you,” they followed and entered after him. — [from Gen. Rabbah 92:4] ויבא האיש: הבאה אחר הבאה, לפי שהיו דוחפים אותו לחוץ עד שדברו אליו פתח הבית, ומשאמר להם (פסוק כג) שלום לכם, נמשכו ובאו אחריו:
25And they prepared the gift until Joseph would come at lunchtime, for they heard that there they would eat bread. כהוַיָּכִ֨ינוּ֙ אֶת־הַמִּנְחָ֔ה עַד־בּ֥וֹא יוֹסֵ֖ף בַּצָּֽהֳרָ֑יִם כִּ֣י שָֽׁמְע֔וּ כִּי־שָׁ֖ם יֹ֥אכְלוּ לָֽחֶם:
And they prepared: Heb. וַיָכִינוּ, they prepared. They adorned it with beautiful vessels. — [from Targum Onkelos] ויכינו: הזמינו, עטרוהו בכלים נאים:
26And Joseph came home, and they brought him the gift that was in their hand[s], into the house, and they prostrated themselves to him to the ground. כווַיָּבֹ֤א יוֹסֵף֙ הַבַּ֔יְתָה וַיָּבִ֥יאוּ ל֛וֹ אֶת־הַמִּנְחָ֥ה אֲשֶׁר־בְּיָדָ֖ם הַבָּ֑יְתָה וַיִּשְׁתַּֽחֲווּ־ל֖וֹ אָֽרְצָה:
into the house: From the anteroom into the reception hall. הביתה: מפרוזדור לטרקלין:
27He inquired after their welfare, and he said to them, "Is your elderly father, whom you mentioned, well? Is he still alive?" כזוַיִּשְׁאַ֤ל לָהֶם֙ לְשָׁל֔וֹם וַיֹּ֗אמֶר הֲשָׁל֛וֹם אֲבִיכֶ֥ם הַזָּקֵ֖ן אֲשֶׁ֣ר אֲמַרְתֶּ֑ם הַֽעוֹדֶ֖נּוּ חָֽי:
28And they said, "Your servant, our father, is well; he is still alive." And they bowed and prostrated themselves. כחוַיֹּֽאמְר֗וּ שָׁל֛וֹם לְעַבְדְּךָ֥ לְאָבִ֖ינוּ עוֹדֶ֣נּוּ חָ֑י וַיִּקְּד֖וּ וַיִּשְׁתַּֽחֲוֽוּ כתיב וישתחו:
And they bowed and prostrated themselves: Because of the greeting [i.e. to acknowledge Joseph’s greeting]. Bowing (קִידָה) means inclining the head (קָדְקֹר). הִשְׁתַּחִוָאָה means prostrating oneself to the ground. — [from Ber. 34b] ויקדו וישתחו: על שאלת שלום. קידה כפיפת קדקד, השתחוואה משתטח לארץ:
29And he lifted his eyes and saw Benjamin, his brother, the son of his mother, and he said, "Is this your little brother, whom you told me about?" And he said, "May God favor you, my son. " כטוַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֘ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יָחְנְךָ֖ בְּנִֽי:
“May God favor you…”: In connection with the other tribes, we heard [them marked by] favor-“with whom God has favored your servant” (Gen. 33:5). Benjamin, however, had not yet been born. Therefore, Joseph blessed him with favor. — [from Gen. Rabbah 92:5] א-להים יחנך בני: בשאר שבטים שמענו חנינה (לעיל לג ה) אשר חנן א-להים את עבדך, ובנימין עדיין לא נולד, לכך ברכו יוסף בחנינה:
• Daily Tehillim: Psalms Chapters 1-9
• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Likutei Amarim, end of Chapter 5
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 1 Tevet, 5777 · 30 December 2016
• Likutei Amarim, end of Chapter 5
• וזאת מעלה יתירה גדולה ונפלאה לאין קץ, אשר במצות ידיעת התורה והשגתה
• Rambam - Friday, 1 Tevet, 5777 · 30 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters three and four.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
Rambam - Sefer HaMitzvos
As Divided for The Daily Learning Schedule
Positive Mitzvah 59;
Laws of Megillah and Chanukah Chapters 1 & 2
• Positive Mitzvah 59: Blowing the trumpets in the Sanctuary
Numbers 10:10 "Also on the day of your gladness... you shall blow with your trumpets"
It was Lag Ba'Omer and Benny was at the grand "Torah and Mitzvot" parade. The band was playing and the floats were passing by. It was exciting and fun watching the parade march by.
Suddenly, a bugle horn sounded and the blast caused a stir in the crowd.
The tone was loud and clear and many bystanders leaned forward trying to catch a glimpse of the horn player.
The sound of a horn blowing calls for attention!
In the Beit HaMikdash while certain sacrifices are offered, we are commanded to sound trumpets.
The sound arouses a stir in the hearts of all the people who were present in the Beit HaMikdash.
Each one will concentrate and resolve to strengthen his bond of closeness with HaShem.
Similarly, we are commanded to blow the shofar in times of need and despair, calling for HaShem's attention and requesting His help.
Learn the Laws of Megillah and Chanukah Chapters 1 & 2 (from the Rambam)
Every business is the business of a tailor: to make clothes for the blessings that come your way. You can't alter the size of your blessings by putting them in bigger clothes -- on the contrary, they might just be chased away. But neither must the clothes be too short. Because that is the whole purpose: that miracles and blessings should not come into the world stark naked, but be enclothed in the natural world. And we are the tailors.[From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com]
• Mikeitz
Editor's Note: Chanukah Is NOT Just for Kids!
Dear Friend,
Great emphasis is placed on including kids in the Chanukah festivities. They receive Chanukah gelt and are encouraged to light their own menorahs, and community Chanukah events are often geared to families with children. What is often overlooked is that Chanukah is for everyone, including people without young children at home.
You don’t need to be a kid to observe Chanukah and all it entails: lighting the menorah and sharing the holiday with others. If you know someone who is homebound or hospitalized, why not make the best of the remaining days of Chanukah, and visit them and bring some light into their lives?
Every Jew deserves to celebrate Chanukah, even those with no one to celebrate with. You can be the one to make a difference in someone’s life today.
Happy Chanukah!
Eliezer Zalmanov,
on behalf of the Chabad.org Editorial Team
• Positive Commandment 213
Marriage
"When a man takes a wife and is intimate with her"—Deuteronomy 24:1.
It is a mitzvah for a man to marry a woman through kiddushin. Kiddushin is accomplished through one of three methods: a) The man giving the woman an object of value [for the purpose of marriage]. b) The man giving the woman a marriage contract [a document upon which is written, "With this document I am marrying you"]. c) Through the man being intimate with the woman.
Full text of this Mitzvah »
Translated by Berel Bell
The 213th mitzvah is that we are commanded to acquire [by kiddushin1] a woman before2 marrying her [n'suin]: either by giving her something3 [of sufficient value]; by giving her a document [of marriage]; or by having marital relations [for the purpose of kiddushin]. This is the mitzvah of kiddushin.
This mitzvah is hinted to in the Torah in the verse,4 "When a man acquires a woman and has relations with her...." This implies that he can acquire her through having relations.
[That a document may be used is alluded to in the verse5 which states that after receiving a writ of divorce,] "She leaves...and may marry another man." [Since the divorce and the marriage are described together, they can be compared:] just as she leaves by means of a document, so too she may marry by means of a document.
So too, the use of money may be derived from the verse6 regarding a Jewish maidservant,7 [that upon reaching puberty, she goes free,] "without money." Our Sages explain,8 "There is no money received by this master, but another master does receive money. Who is this? The girl's father [who receives money when his daughter gets married]."9
However, only kiddushin by means of relations has the validity of a law m'dioraysa,10 as explained in many places in Kesuvos,11 Kiddushin,12 and Niddah.13 All the details of this law have been thoroughly explained in the designated tractate, i.e. Kiddushin.
Our Sages stated explicitly14 that kiddushin by means of relations is a Torah law. This statement proves that kiddushin counts as a law of the Torah.
FOOTNOTES
1.In Jewish law, there are two steps to a marriage, kiddushin and n'suin. After the first step, they are considered husband and wife, but they may not yet live together as such until after n'suin. During Talmudic times there was a twelve-month period between the two stages, but today they are performed together.
2.See Chinuch, mitzvah 539; Yad Halevi P213:1 (that this is also the Rambam's intention here); Kesef Mishneh, Hilchos Ishus, Ch. 1, end of Halachah 2 (as to the Rambam's description of this mitzvah as n'suin). According to Kapach, 5731, this phrase could be translated, "acquire a woman in order to live as husband and wife" (kinyan shel ishus).
3.This could be money or an object.
4.Deut. 24:1.
5.Deut. 24:2.
6.Ex. 21:11.
7.See P233.
8.Kiddushin 4a.
9.The Talmud compares the two parties who, at different times, could have control over the girl: her father, and her master, who has purchased her as a servant. The master, as the verse relates, need not receive money in order for her to be released from his control. Upon reaching puberty, she automatically goes free.
However, since only the case of the master is described in the verse, the Talmud derives that in the other case (the father), he does receive money when she is released from his control (i.e. through kiddushin). We therefore see that marriage can be effected by means of giving money.
10.According to many, the Rambam later changed his mind. See Haga'os Haramach, Kesef Mishneh, and other commentaries to Hilchos Ishus, beg. of Ch.1. Sefer Nashim, Kapach edition, 5747, note 5 (p.13). Sefer Hamitzvos, Kapach, 5731, P213, footnote 17.
11.3a.
12.Ch. 1, Mishneh 1.
13.Ch. 5, Mishneh 4.
14.Kiddushin 9b.
• Rambam - 1 Chapter: 1 Chapter: Genevah Genevah - Chapter Nine
• Genevah - Chapter Nine
• Megillah vChanukah - Chapter Three
• Friday, 1 Tevet, 5777 · 30 December 2016
• "Today's Day"
• Wednesday, Tevet 1, Rosh Chodesh, 6th Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Revi'i with Rashi.
Tehillim: 1-9.
Tanya: Now these three garments (p. 13)...in these three garments (p. 15).
It is customary that one not davening with a minyan says the opening (p. 241) and closing (p. 245) b'rachot of Hallel even on days when "half Hallel"1 is said. In the concluding paragraph, yehal'lucha (p.245) omit the word "Al." All tefillin2 should be worn (then, later, taken off) before Musaf (p. 245), but the daily Torah lessons are studied after concluding the entire service.
FOOTNOTES
1.See instructions, Siddur p. 241.
2.See Menachem Av 19.
• Daily Thought:
The Last War
Some people are waiting for a final, apocalyptic war.
But the final war is fought
not on battlefields,
nor at sea,
nor in the skies above.
Neither is it a war between leaders or nations.
The final war is fought in the heart of each human being,
with the armies of his or her deeds in this world.
The final war is the battle of Chanukah
and the miracle of light.
Chumash: Parshat Mikeitz, 6th Portion (Genesis 43:16-43:29) with Rashi
• Genesis Chapter 43
16[When] Joseph saw Benjamin with them, he said to the overseer of his house, "Bring the men into the house and [give orders] to slaughter an animal and to prepare, for the men will eat with me at lunch." טזוַיַּ֨רְא יוֹסֵ֣ף אִתָּם֘ אֶת־בִּנְיָמִין֒ וַיֹּ֨אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָֽאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֨בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹֽאכְל֥וּ הָֽאֲנָשִׁ֖ים בַּצָּֽהֳרָֽיִם:
and [give orders] to slaughter an animal and to prepare: Heb. וּטְבֹח ַטֶבַח וְהָכֵן, like וְלִטְבֹּח ַטֶבַח וּלְהָכֵן, and טְבֹחַ is not the imperative, for [if so,] he would have said וּטְבַח וטבוח טבח והכן: כמו ולטבוח טבח ולהכן, ואין טבוח לשון צווי שהיה לו לומר וטבח:
at lunch: Heb. בָּצָּהֲרָיִם This is translated [by the targumim] as בְּשֵׁירוּתָא, an Aramaic term denoting the first meal of the day. In Old French disner , lunch. There are many [examples of this word] in the Talmud:“he threw his meal (שֵׁירוּתֵיהּ) to a dog” (Ta’anith 11b);“he cut [the bread] for the entire meal (שֵׁירוּתָא)” (Ber. 39b), but every [other] translation of צָהֳרַיִם is טִהִרָא. בצהרים: זה מתורגם בשירותא, שהוא לשון סעודה ראשונה בלשון ארמי, ובלע"ז דישני"ר [ארוחת צהריים], ויש הרבה בתלמוד (תענית יא ב) שדא לכלבא שירותיה, (ברכות לט ב) בצע אכולא שירותא. אבל כל תרגום של צהרים טיהרא:
17And the man did as Joseph had said, and the man brought the men into Joseph's house. יזוַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָֽאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף:
18Now the men were frightened because they had been brought into Joseph's house, and they said, "On account of the money that came back in our sacks at first, we are brought, to roll upon us and to fall upon us and to take us as slaves and our donkeys [as well]." יחוַיִּֽירְא֣וּ הָֽאֲנָשִׁ֗ים כִּ֣י הֽוּבְאוּ֘ בֵּ֣ית יוֹסֵף֒ וַיֹּֽאמְר֗וּ עַל־דְּבַ֤ר הַכֶּ֨סֶף֙ הַשָּׁ֤ב בְּאַמְתְּחֹתֵ֨ינוּ֙ בַּתְּחִלָּ֔ה אֲנַ֖חְנוּ מֽוּבָאִ֑ים לְהִתְגֹּלֵ֤ל עָלֵ֨ינוּ֙ וּלְהִתְנַפֵּ֣ל עָלֵ֔ינוּ וְלָקַ֧חַת אֹתָ֛נוּ לַֽעֲבָדִ֖ים וְאֶת־חֲמֹרֵֽינוּ:
Now the men were frightened: Heb. וַיִירְאוּ It is written with two“yuds,” and is translated וּדְחִילוּ,“were frightened.” וייראו האנשים: כתוב בשני יודי"ן ותרגומו ודחילו:
because they had been brought into Joseph’s house: And it was not customary for others who came to purchase grain to lodge in Joseph’s house, but in the inns in the city. So they were frightened that this was [done] only [in order] to put them in prison. כי הובאו בית יוסף: ואין דרך שאר הבאים לשבור בר ללון בבית יוסף, כי אם בפונדקאות שבעיר. וייראו שאין זה אלא לאספם אל משמר:
we are brought: into this house. אנחנו מובאים: אל תוך הבית הזה:
to roll upon us: Heb. לְהִתְגֹלֵל עָלֵינוּ So that the fabricated accusation regarding the money will roll upon us and fall upon us, [“Rolling” denotes the plot, and“falling” the ultimate attack.] Onkelos, however, rendered וּלְהִתְנַפֵּל עָלֵינוּ as וּלְאִסְתְּקָפָא עִלָנָא, which is an expression denoting“fabricating false accusations,” just as the Targum renders עִלִילֹת דְּבָרִים as“and he makes a false accusation against her” (Deut. 22:14) [with the words] תַּסְקוּפֵי מִלִין He (Onkelos) does not translate it literally to conform to the language of the verse. But לְהִתְגֹלֵל, which he (Onkelos) renders לְאִתְרַבְרְבָא, “to aggrandize himself,” is an expression derived from“the golden bowl (גֻלַת)” (Eccl. 12:6);“And Huzzab the queen (גֻלְתָה) was carried away” (Nahum 2:8), which denotes royalty. להתגולל: להיות מתגלגלת עלינו עלילת הכסף ולהיותה נופלת עלינו. ואונקלוס שתרגם ולאסתקפא עלנא, הוא לשון להתעולל, כדמתרגמינן (דברים כב יד) עלילת דברים תסקופי מילין, ולא תרגמו אחר לשון המקרא, ולהתגלל שתרגם לאתרברבא הוא לשון (קהלת יב ו) גלת הזהב, (נחום ב ח) והצב גלתה העלתה, שהוא לשון מלכות:
19So they drew near the man who was over Joseph's house, and they spoke to him at the entrance of the house. יטוַיִּגְּשׁוּ֙ אֶל־הָאִ֔ישׁ אֲשֶׁ֖ר עַל־בֵּ֣ית יוֹסֵ֑ף וַיְדַבְּר֥וּ אֵלָ֖יו פֶּ֥תַח הַבָּֽיִת:
20And they said, "Please, my lord, we came down at first to purchase food. כוַיֹּֽאמְר֖וּ בִּ֣י אֲדֹנִ֑י יָרֹ֥ד יָרַ֛דְנוּ בַּתְּחִלָּ֖ה לִשְׁבָּר־אֹֽכֶל:
Please, my lord: Heb. בִּי, an expression of entreaty and supplication, in Aramaic: בָּיָיא בָּיָיא. Rashi bases this translation on Onkelos. בי א-דני: לשון בעיא ותחנונים הוא, ובלשון ארמי בייא בייא:
we came down: Heb. יָרֹד יָרַדְנוּ. This is a degradation for us. We were accustomed to sustaining others, but now we must rely on you. — [from Gen. Rabbah 92:3] ירד ירדנו: ירידה היא לנו, רגילים היינו לפרנס אחרים, עכשיו אנו צריכים לך:
21And it came to pass when we came to the lodging place that we opened our sacks, and behold! each man's money was in the mouth of his sack, and we returned it in our hand[s]. כאוַיְהִ֞י כִּי־בָ֣אנוּ אֶל־הַמָּל֗וֹן וַנִּפְתְּחָה֙ אֶת־אַמְתְּחֹתֵ֔ינוּ וְהִנֵּ֤ה כֶֽסֶף־אִישׁ֙ בְּפִ֣י אַמְתַּחְתּ֔וֹ כַּסְפֵּ֖נוּ בְּמִשְׁקָל֑וֹ וַנָּ֥שֶׁב אֹת֖וֹ בְּיָדֵֽנוּ:
22And we brought down other money in our hand[s] to purchase food. We do not know who put our money into our sacks." כבוְכֶ֧סֶף אַחֵ֛ר הוֹרַ֥דְנוּ בְיָדֵ֖נוּ לִשְׁבָּר־אֹ֑כֶל לֹ֣א יָדַ֔עְנוּ מִי־שָׂ֥ם כַּסְפֵּ֖נוּ בְּאַמְתְּחֹתֵֽינוּ:
23And he said, "Peace to you; fear not. Your God and the God of your father gave you a treasure in your sacks; your money came to me." And he brought Simeon out to them. כגוַיֹּ֩אמֶר֩ שָׁל֨וֹם לָכֶ֜ם אַל־תִּירָ֗אוּ אֱלֹ֨הֵיכֶ֜ם וֵֽאלֹהֵ֤י אֲבִיכֶם֙ נָתַ֨ן לָכֶ֤ם מַטְמוֹן֙ בְּאַמְתְּחֹ֣תֵיכֶ֔ם כַּסְפְּכֶ֖ם בָּ֣א אֵלָ֑י וַיּוֹצֵ֥א אֲלֵהֶ֖ם אֶת־שִׁמְעֽוֹן:
Your God: In your merit, and if your merit is insufficient, the God of your father, in the merit of your father, gave you a treasure. — [from Gen. Rabbah 92:4 according to Albeck’s edition, Lekach Tov, Sechel Tov] אלהיכם: בזכותכם, ואם אין זכותכם כדאי, ואלהי אביכם, בזכות אביכם נתן לכם מטמון:
24Then the man brought the men (the brothers) into Joseph's house, and he gave [them] water, and they washed their feet, and he gave fodder to their donkeys. כדוַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָֽאֲנָשִׁ֖ים בֵּ֣יתָה יוֹסֵ֑ף וַיִּתֶּן־מַ֨יִם֙ וַיִּרְחֲצ֣וּ רַגְלֵיהֶ֔ם וַיִּתֵּ֥ן מִסְפּ֖וֹא לַֽחֲמֹֽרֵיהֶֽם:
Then the man brought: One bringing in after another bringing in [they were brought inside twice], because they (the brothers) pushed him (the man) outside until they spoke to him at the entrance of the house. As soon as he said to them,“Peace to you,” they followed and entered after him. — [from Gen. Rabbah 92:4] ויבא האיש: הבאה אחר הבאה, לפי שהיו דוחפים אותו לחוץ עד שדברו אליו פתח הבית, ומשאמר להם (פסוק כג) שלום לכם, נמשכו ובאו אחריו:
25And they prepared the gift until Joseph would come at lunchtime, for they heard that there they would eat bread. כהוַיָּכִ֨ינוּ֙ אֶת־הַמִּנְחָ֔ה עַד־בּ֥וֹא יוֹסֵ֖ף בַּצָּֽהֳרָ֑יִם כִּ֣י שָֽׁמְע֔וּ כִּי־שָׁ֖ם יֹ֥אכְלוּ לָֽחֶם:
And they prepared: Heb. וַיָכִינוּ, they prepared. They adorned it with beautiful vessels. — [from Targum Onkelos] ויכינו: הזמינו, עטרוהו בכלים נאים:
26And Joseph came home, and they brought him the gift that was in their hand[s], into the house, and they prostrated themselves to him to the ground. כווַיָּבֹ֤א יוֹסֵף֙ הַבַּ֔יְתָה וַיָּבִ֥יאוּ ל֛וֹ אֶת־הַמִּנְחָ֥ה אֲשֶׁר־בְּיָדָ֖ם הַבָּ֑יְתָה וַיִּשְׁתַּֽחֲווּ־ל֖וֹ אָֽרְצָה:
into the house: From the anteroom into the reception hall. הביתה: מפרוזדור לטרקלין:
27He inquired after their welfare, and he said to them, "Is your elderly father, whom you mentioned, well? Is he still alive?" כזוַיִּשְׁאַ֤ל לָהֶם֙ לְשָׁל֔וֹם וַיֹּ֗אמֶר הֲשָׁל֛וֹם אֲבִיכֶ֥ם הַזָּקֵ֖ן אֲשֶׁ֣ר אֲמַרְתֶּ֑ם הַֽעוֹדֶ֖נּוּ חָֽי:
28And they said, "Your servant, our father, is well; he is still alive." And they bowed and prostrated themselves. כחוַיֹּֽאמְר֗וּ שָׁל֛וֹם לְעַבְדְּךָ֥ לְאָבִ֖ינוּ עוֹדֶ֣נּוּ חָ֑י וַיִּקְּד֖וּ וַיִּשְׁתַּֽחֲוֽוּ כתיב וישתחו:
And they bowed and prostrated themselves: Because of the greeting [i.e. to acknowledge Joseph’s greeting]. Bowing (קִידָה) means inclining the head (קָדְקֹר). הִשְׁתַּחִוָאָה means prostrating oneself to the ground. — [from Ber. 34b] ויקדו וישתחו: על שאלת שלום. קידה כפיפת קדקד, השתחוואה משתטח לארץ:
29And he lifted his eyes and saw Benjamin, his brother, the son of his mother, and he said, "Is this your little brother, whom you told me about?" And he said, "May God favor you, my son. " כטוַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֘ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יָחְנְךָ֖ בְּנִֽי:
“May God favor you…”: In connection with the other tribes, we heard [them marked by] favor-“with whom God has favored your servant” (Gen. 33:5). Benjamin, however, had not yet been born. Therefore, Joseph blessed him with favor. — [from Gen. Rabbah 92:5] א-להים יחנך בני: בשאר שבטים שמענו חנינה (לעיל לג ה) אשר חנן א-להים את עבדך, ובנימין עדיין לא נולד, לכך ברכו יוסף בחנינה:
• Daily Tehillim: Psalms Chapters 1-9
• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Likutei Amarim, end of Chapter 5
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 1 Tevet, 5777 · 30 December 2016
• Likutei Amarim, end of Chapter 5
• וזאת מעלה יתירה גדולה ונפלאה לאין קץ, אשר במצות ידיעת התורה והשגתה
This is the distinctive, infinitely great and wonderful superiority of the mitzvah of knowing and comprehending Torah
על כל המצות מעשיות, ואפילו על מצות התלויות בדבור, ואפילו על מצות תלמוד תורה שבדיבור
over all the mitzvot involving action, and even over those performed through speech; indeed, even over the mitzvah of oral Torah study.
The precept of Torah study may be performed by reciting passages of Scripture, even if one is ignorant of their meaning. Such study, however, lacks the infinitely superior quality of comprehending Torah, namely:
כי על ידי כל המצות שבדבור ומעשה הקדוש ברוך הוא מלביש את הנפש, ומקיפה אור ה׳ מראשה ועד רגלה
For through all the mitzvot performed in action and speech G-d clothes the soul, and envelops it with His light from “head” to “foot”, i.e., from its highest level to its lowest;
ובידיעת התורה, מלבד שהשכל מלובש בחכמת ה׳, הנה גם חכמת ה׳ בקרבו
while in the case of the knowledge of Torah, apart from the intellect’s being clothed in (i.e., enveloped by)Divine wisdom, the Divine wisdom is also within him, so that he envelops it,
מה שהשכל משיג ותופס ומקיף בשכלו מה שאפשר לו לתפוס ולהשיג מידיעת התורה
through his intellect’s comprehending, grasping and encompassing whatever Torah knowledge it is capable of grasping and comprehending,
איש כפי שכלו וכח ידיעתו והשגתו בפרד״ס
each man according to his intellect and his capacity for knowledge and understanding in Pardes1 — the four modes of Torah interpretation: Pshat, Remez, Derush and Sod.
Thus, apart from the effect that Torah shares with other mitzvot, namely, that a mitzvah when performed envelops the soul in Divine light, Torah study has the additional effect of filling the soul (internally) with the light of Divine wisdom contained in the Torah that the soul grasps and encompasses.
ולפי שבידיעת התורה, התורה מלובשת בנפש האדם ושכלו ומוקפת בתוכם
Since through the knowledge of Torah the Torah is absorbed in the soul and intellect of the person and is encompassed within them,
לכן נקראת בשם לחם ומזון הנפש
is is therefore called the “bread” and “food” of the soul.
כי כמו שהלחם הגשמי זן את הגוף כשמכניסו בתוכו וקרבו ממש, ונהפך שם להיות דם ובשר כבשרו
Just as physical bread nourishes the body when it is ingested and absorbed within it, and [when] it is transformed there into blood and flesh of one’s own flesh,
ואזי יחיה ויתקיים
and only then will the body live and be sustained;
כך בידיעת התורה והשגתה בנפש האדם שלומדה היטב בעיון שכלו
similarly, through the knowledge and comprehension of Torah by the soul of a person who studies it well, with the concentration of his intellect,
עד שנתפסת בשכלו ומתאחדת עמו והיו לאחדים
to the point where the Torah is grasped by his mind and is joined with him so that they become one,
נעשה מזון לנפש
[the Torah thereby] becomes food for the soul.
וחיים בקרבה מחיי החיים, אין סוף ברוך הוא, המלובש בחכמתו ותורתו שבקרבה
It becomes inner life for it, from the Fountainhead of life, the blessed Ein Sof, Who is clothed in His wisdom and Torah that are in [the soul] of the Torah student.
וזהו שכתוב: ותורתך בתוך מעי
This is the meaning of the verse,2 “Your Torah is in my inner parts,” meaning that Torah is food for the soul.
וכמו שכתוב בע׳ חיים, שער מ״ד פרק ג׳, שלבושי הנשמות בגן עדן הן המצות
It is similarly written in Etz Chayim (Portal 44, ch. 3) that mitzvot are the “garments” of the souls in Paradise.
In Paradise, souls enjoy the radiance of the Divine Presence. In order that the soul, a finite being, be capable of bearing the infinite radiance, it must be shielded by spiritual “garments”. The mitzvot it performed during its life on earth provide the soul with these garments; for, as explained above, performing mitzvot envelops the soul in Divine light, as a garment envelops the body.
והתורה היא המזון לנשמות שעסקו בעולם הזה בתורה לשמה, וכמו שכתוב בזהר, ויקהל דף ר״י
Torah on the other hand is the food of the souls in Paradise which had engaged in Torah study for its own sake during their life on this earth. It is similarly written in the Zohar (Vayakhel, p. 210).
ולשמה היינו כדי לקשר נפשו לה׳ על ידי השגת התורה
The meaning of [Torah study] “for its own sake” is [study] with the intent of binding one’s soul to G-d by comprehending the Torah,3
איש כפי שכלו, כמו שכתוב בפרי ע׳ חיים
each man according to the capacity of his intellect, as explained in Pri Etz Chayim.
We thus see from the above statement in Etz Chayim that Torah is the food of the soul and mitzvot are its garments.
But the question now arises: If Torah and mitzvot each have their own unique quality, why the superiority of Torah study over mitzvot?
The Alter Rebbe answers this by defining the terms “food” and “garments” in their spiritual context. From this explanation it will become clear that Torah has the qualities of both “food” and “garment” — hence its superiority.
והמזון היא בחינת אור פנימי, והלבושים בחינת מקיפים
(4The “food” of the soul refers to the level of “indwelling light”; the “garments” refer to the level of “encompassing light.”
ולכן אמרו רבותינו ז״ל שתלמוד תורה שקול כנגד כל המצות
For this reason, our Sages have said5 that Torah study is equal to all the other mitzvot combined;
לפי שהמצות הן לבושים לבד, והתורה היא מזון וגם לבוש לנפש המשכלת
for mitzvot are “garments” alone, while Torah is “food” and also a “garment” for the intellectual soul.
שמתלבש בה בעיונה ולימודה
Torah serves as a “garment” because one clothes himself within it, by his soul’s concentration on it and study of it.
וכל שכן כשמוציא בפיו בדבור
How much more so, if one expresses the words of Torah orally,
שהבל הדיבור נעשה בחינת אור מקיף, כמו שכתוב בפרי ע׳ חיים
for the breath of speech becomes a kind of “encompassing light,” as written in Pri Etz Chayim.)
We thus see that Torah study possesses the qualities of both “food” and “garment”. It is thus superior to other mitzvot, which are “garments” alone.
——— ● ———
| FOOTNOTES | |
| 1. | See beginning of ch. 4 for the meaning of the term Pardes. |
| 2. | Tehillim 40:9. |
| 3. | The Rebbe observes that the Alter Rebbe finds it necessary to define the term לשמה (“for its own sake”), lest we misinterpret the Zohar to mean that the factor that causes the Torah to become “food” for the soul is some other, incidental meaning of לשמה; rather, “The meaning...is [study] with the intent of binding one’s soul to G-d by comprehending the Torah.” |
| 4. | Parentheses are in the original text. |
| 5. | Mishnah, Peah 1:1. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters three and four.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
Rambam - Sefer HaMitzvos
As Divided for The Daily Learning Schedule
Positive Mitzvah 59;
Laws of Megillah and Chanukah Chapters 1 & 2
• Positive Mitzvah 59: Blowing the trumpets in the Sanctuary
Numbers 10:10 "Also on the day of your gladness... you shall blow with your trumpets"
It was Lag Ba'Omer and Benny was at the grand "Torah and Mitzvot" parade. The band was playing and the floats were passing by. It was exciting and fun watching the parade march by.
Suddenly, a bugle horn sounded and the blast caused a stir in the crowd.
The tone was loud and clear and many bystanders leaned forward trying to catch a glimpse of the horn player.
The sound of a horn blowing calls for attention!
In the Beit HaMikdash while certain sacrifices are offered, we are commanded to sound trumpets.
The sound arouses a stir in the hearts of all the people who were present in the Beit HaMikdash.
Each one will concentrate and resolve to strengthen his bond of closeness with HaShem.
Similarly, we are commanded to blow the shofar in times of need and despair, calling for HaShem's attention and requesting His help.
Learn the Laws of Megillah and Chanukah Chapters 1 & 2 (from the Rambam)
Every business is the business of a tailor: to make clothes for the blessings that come your way. You can't alter the size of your blessings by putting them in bigger clothes -- on the contrary, they might just be chased away. But neither must the clothes be too short. Because that is the whole purpose: that miracles and blessings should not come into the world stark naked, but be enclothed in the natural world. And we are the tailors.[From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com]
• Mikeitz
Editor's Note: Chanukah Is NOT Just for Kids!
Dear Friend,
Great emphasis is placed on including kids in the Chanukah festivities. They receive Chanukah gelt and are encouraged to light their own menorahs, and community Chanukah events are often geared to families with children. What is often overlooked is that Chanukah is for everyone, including people without young children at home.
You don’t need to be a kid to observe Chanukah and all it entails: lighting the menorah and sharing the holiday with others. If you know someone who is homebound or hospitalized, why not make the best of the remaining days of Chanukah, and visit them and bring some light into their lives?
Every Jew deserves to celebrate Chanukah, even those with no one to celebrate with. You can be the one to make a difference in someone’s life today.
Happy Chanukah!
Eliezer Zalmanov,
on behalf of the Chabad.org Editorial Team
• Positive Commandment 213
Marriage
"When a man takes a wife and is intimate with her"—Deuteronomy 24:1.
It is a mitzvah for a man to marry a woman through kiddushin. Kiddushin is accomplished through one of three methods: a) The man giving the woman an object of value [for the purpose of marriage]. b) The man giving the woman a marriage contract [a document upon which is written, "With this document I am marrying you"]. c) Through the man being intimate with the woman.
Full text of this Mitzvah »
• Marriage
Positive Commandment 213Translated by Berel Bell
The 213th mitzvah is that we are commanded to acquire [by kiddushin1] a woman before2 marrying her [n'suin]: either by giving her something3 [of sufficient value]; by giving her a document [of marriage]; or by having marital relations [for the purpose of kiddushin]. This is the mitzvah of kiddushin.
This mitzvah is hinted to in the Torah in the verse,4 "When a man acquires a woman and has relations with her...." This implies that he can acquire her through having relations.
[That a document may be used is alluded to in the verse5 which states that after receiving a writ of divorce,] "She leaves...and may marry another man." [Since the divorce and the marriage are described together, they can be compared:] just as she leaves by means of a document, so too she may marry by means of a document.
So too, the use of money may be derived from the verse6 regarding a Jewish maidservant,7 [that upon reaching puberty, she goes free,] "without money." Our Sages explain,8 "There is no money received by this master, but another master does receive money. Who is this? The girl's father [who receives money when his daughter gets married]."9
However, only kiddushin by means of relations has the validity of a law m'dioraysa,10 as explained in many places in Kesuvos,11 Kiddushin,12 and Niddah.13 All the details of this law have been thoroughly explained in the designated tractate, i.e. Kiddushin.
Our Sages stated explicitly14 that kiddushin by means of relations is a Torah law. This statement proves that kiddushin counts as a law of the Torah.
FOOTNOTES
1.In Jewish law, there are two steps to a marriage, kiddushin and n'suin. After the first step, they are considered husband and wife, but they may not yet live together as such until after n'suin. During Talmudic times there was a twelve-month period between the two stages, but today they are performed together.
2.See Chinuch, mitzvah 539; Yad Halevi P213:1 (that this is also the Rambam's intention here); Kesef Mishneh, Hilchos Ishus, Ch. 1, end of Halachah 2 (as to the Rambam's description of this mitzvah as n'suin). According to Kapach, 5731, this phrase could be translated, "acquire a woman in order to live as husband and wife" (kinyan shel ishus).
3.This could be money or an object.
4.Deut. 24:1.
5.Deut. 24:2.
6.Ex. 21:11.
7.See P233.
8.Kiddushin 4a.
9.The Talmud compares the two parties who, at different times, could have control over the girl: her father, and her master, who has purchased her as a servant. The master, as the verse relates, need not receive money in order for her to be released from his control. Upon reaching puberty, she automatically goes free.
However, since only the case of the master is described in the verse, the Talmud derives that in the other case (the father), he does receive money when she is released from his control (i.e. through kiddushin). We therefore see that marriage can be effected by means of giving money.
10.According to many, the Rambam later changed his mind. See Haga'os Haramach, Kesef Mishneh, and other commentaries to Hilchos Ishus, beg. of Ch.1. Sefer Nashim, Kapach edition, 5747, note 5 (p.13). Sefer Hamitzvos, Kapach, 5731, P213, footnote 17.
11.3a.
12.Ch. 1, Mishneh 1.
13.Ch. 5, Mishneh 4.
14.Kiddushin 9b.
• Rambam - 1 Chapter: 1 Chapter: Genevah Genevah - Chapter Nine
• Genevah - Chapter Nine
1
Whoever kidnaps another person transgresses a negative commandment, as Exodus 20:13 states: "Do not steal." This verse is stated in the Ten Commandments and serves as a warning against kidnapping.
Similarly, a person who sells a kidnapped person violates a negative commandment, for this is included in the adjuration, Leviticus 25:42: "Do not sell him in the manner a servant is sold."
These two transgressions are not punished by lashing, because they involve capital punishment, as Deuteronomy 24:7 states: "When a person is found stealing one of his brethren... that thief shall die." He is to be executed by strangulation.
א
כל הגונב נפש אדם עובר בלא תעשה שנאמר לא תגנוב. פסוק זה האמור בעשרת הדברים היא אזהרה לגונב נפשות. וכן המוכרו עובר בלא תעשה שזה בכלל לא ימכרו ממכרת עבד. ו ואין לוקין על שני לאוין אלו מפני שהוא לאו שניתן לאזהרת מיתת בית דין שנאמר כי ימצא איש גונב נפש מאחיו וגו' ומיתתו בחנק:
2
A kidnapper is not liable for capital punishment unless he kidnaps a Jewish person, brings him into the kidnapper's own domain, makes use of him, and then sells him to others, as Deuteronomy, ibid. states: "And he makes use of him, and sells him."
Even if he makes use of his services for a minor matter, not worth a p'rutah - e.g., he leaned on him or used him as a shield, even if the abducted person was asleep at that time - the kidnapper is considered to have made use of him.
ב
אין הגנב חייב מיתת חנק עד שיגנוב את הישראל ויכניסנו לרשותו וישתמש בו וימכרנו לאחרים שנאמר והתעמר בו ומכרו ואפילו לא נשתמש בו אלא בפחות משוה פרוטה כגון שנשען עליו או נסמך בו אע"פ שהנגנב ישן הרי זה נשתמש בו:
3
If the kidnapper kidnapped a person, made use of him, and sold him without taking the abducted person from his own domain and bringing him into the kidnapper's domain, he is not liable for capital punishment. Similarly, he is not liable for capital punishment if he kidnapped him, brought him into the kidnapper's domain, made use of him, and did not sell him, or sold him before he made use of him.
Similarly, if the kidnapper made use of the abducted person, but sold him to one of the abducted person's relatives - e.g., he sold him to his father or his brother - he is not liable for capital punishment. For the above verse mentions "stealing... of his brethren." Implied is that the abducted person must be separated from his brothers and relatives through this sale.
Similarly, if the kidnapper kidnapped the abducted person, made use of him, and sold him - all of this while the abducted person was sleeping, the kidnapper is not liable for capital punishment.
ג
גנבו ונשתמש בו ומכרו ועדיין הגנוב ברשות עצמו ולא הכניסו הגנב לרשותו פטור. גנבו והוציאו לרשותו ונשתמש בו ולא מכרו או מכרו קודם שנשתמש בו א ונשתמש בו ומכרו לאחד מקרוביו של גנוב כגון שמכרו לאביו או לאחיו הרי זה פטור שנאמר גונב נפש מאחיו עד שיבדילנו מאחיו ומקרוביו במכירה. וכן אם גנבו והוא ישן ונשתמש בו כשהוא ישן ומכרו ועדיין הוא ישן הרי זה פטור:
4
Similarly, if he kidnapped a pregnant woman and sold only her offspring - i.e., he made an agreement with the purchaser that he retained possession of the woman, and the purchaser is entitled only to her offspring, he is not liable.
ד
וכן אם גנב אשה ומכרה לעובריה בלבד כגון שהתנה על הלוקח שזו השפחה לי ואין לך אלא הולדות הרי זה פטור:
5
The following individuals are not liable for capital punishment: a person who kidnaps his son or a brother who is below majority, a guardian who kidnaps the orphans who are in his trust, a house-owner who kidnaps one of the members of his household, and a teacher who kidnaps one of the students studying under him.
This applies even if the kidnapper makes use of and sells the abducted person. This is derived from the exegesis of Exodus 21:16: "And he is found in his hand." This excludes those who are constantly found in their hand.
ה
הגונב את בנו או את אחיו הקטן. וכן האפוטרופין שגנבו את היתומים שהן סמוכין אצלם ובעל הבית שגנב אחד מבני ביתו הסמוכין על שלחנו ומלמד תינוקות שגנב אחד מן הקטנים הלומדים אצלו. אע"פ שנשתמש בו ומכרו פטור שנאמר ונמצא בידו פרט לאלו שהן מצויין בידם:
6
A kidnapper - either a male or a female - is liable for capital punishment regardless of whether he kidnaps an adult or a one-day-old infant - provided the pregnancy was full-term - and regardless of whether the abducted person was male or female. This is implied by the above verse, which mentions "kidnapping a soul."
It makes no difference if one kidnaps a native-born Israelite, a convert or a freed Canaanite servant, for the above verse states: "one of his brethren." And the above are "our brothers," related by the bond of the Torah and its mitzvot. One is not, however, liable for capital punishment for kidnapping a Canaanite servant or a servant who has been freed only partially.
ו
אחד הגונב את הגדול או הגונב את הקטן בן יומו שכלו לו חדשיו בין זכר בין נקבה בין שהיה הגנב איש או אשה הרי אלו נהרגין שנאמר גונב נפש מכל מקום. ואחד הגונב את ישראל או שגנב גר או עבד משוחרר שנאמר נפש מאחיו ואלו בכלל אחינו הן בתורה ובמצוות. אבל הגונב את העבד או מי שחציו עבד וחציו בן חורין פטור:
7
When a person breaks into a home - whether at night or during the day - license is granted to kill him. If either the homeowner or another person kills him, they are not liable.
The license to kill him applies both on the Sabbath and during the week; one may kill in any possible manner. This is all implied by Exodus 22:1, which literally reads: "He has no blood."
ז
הבא במחתרת בין ביום בין בלילה אין לו דמים אלא אם הרגו בעל הבית או שאר האדם פטורין. ורשות יש לכל להרג ובין בחול בין בשבת בכל מיתה שיכולין להמיתו שנאמר אין לו דמים:
8
The license mentioned above applies to a thief caught breaking in or one caught on a person's roof, courtyard or enclosed area, whether during the day or during the night. Why does the Torah mention "breaking in," because it is the general practice for thieves to break in at night.
ח
ואחד הבא במחתרת או גנב שנמצא בתוך גגו של אדם או בתוך חצרו או בתוך קרפיפו בין ביום בין בלילה. ולמה נאמר מחתרת לפי שדרך רוב הגנבים
9
Why did the Torah permit the blood of such a thief to be shed, although he is only attempting to steal money? Because it is an accepted presumption that if the house-owner arises and attempts to prevent the thief from stealing, the thief will slay him. And thus the thief entering his colleague's house to steal is in effect a pursuer seeking to kill his colleague. Therefore, he should be killed, whether he is an adult or a minor, or a man or a woman.
ט
ומפני ב מה התירה תורה דמו של גנב אף על פי שבא על עסקי ממון לפי שחזקתו שאם עמד בעל הבית לפניו ומנעו יהרגנו ונמצא זה הנכנס לבית חבירו לגנוב כרודף אחר חבירו להרגו ולפיכך יהרג בין שהיה גדול בין שהיה קטן בין זכר בין נקבה:
10
If it is clear to the house-owner that the thief who breaks in will not kill him and instead is only seeking financial gain, it is forbidden to kill the thief. If the house-owner kills him, the house-owner is consi- dered to be a murderer.
This is alluded to by Exodus 22:2, which states: "If the sun shines upon him..." - i.e., if it is as clear to you as the sun that he is at peace with you, do not kill him. Therefore, a father who breaks into his son's home should not be killed. But a son who breaks into his father's home may be killed.
י
היה הדבר ברור לבעל הבית שזה הגנב הבא עליו אינו הורגו ואינו בא אלא על עסקי ממון אסור להרגו ואם הרג והרי זה הורג נפש שנאמר אם זרחה השמש עליו אם ברור לך הדבר כשמש שיש לו שלום עמך אל תהרגהו. לפיכך אב הבא במחתרת על בנו אינו נהרג שודאי שאינו הורגו. אבל הבן הבא על אביו נהרג:
11
Different rules apply with regard to a thief who stole and departed, or one who did not steal, but was caught leaving the tunnel through which he entered the home. Since he turned his back on the house and is no longer intent on killing its owner, he may not be slain.
Similarly, if he is surrounded by other people, or by witnesses, he may not be killed, even if he is still located within the domain which he broke into. Needless to say, if he is brought to the court he may not be killed.
יא
וכן הגנב שגנב ויצא. או שלא גנב ומצאו יוצא מן המחתרת הואיל ופנה עורף ואינו רודף
12
Similarly, a person who breaks into a garden, a field, a pen or a corral may not be killed, for the prevailing presumption is that he came merely to steal money, for generally the owners are not found in such places.
יב
וכן הבא במחתרת לתוך גינתו או לתוך שדהו או לתוך הדיר והסהר יש לו דמים. שחזקתו שבא על הממון בלבד לפי שאין רוב הבעלים מצויים במקומות אלו:
13
Whenever license is not granted to kill a thief, we should remove stones from an avalanche that fell upon him on the Sabbath. If he destroyed utensils while inside the house, he is liable for the damages. When, however, license is granted to kill a person, and he broke utensils while in the home, he is not liable for the damages, as explained above.
This concludes "The Laws of Theft" with God's help.
יג
כל גנב שיש לו דמים אם נפל עליו גל בשבת מפקחים עליו. ואם שבר כלים בביאתו חייב בתשלומין. אבל מי שאין לו דמים ששבר כלים בביאתו פטור כמו שביארנו:
• Megillah vChanukah - Chapter Three
1
In [the era of] the Second Temple, the Greek kingdom issued decrees against the Jewish people, [attempting to] nullify their faith and refusing to allow them to observe the Torah and its commandments. They extended their hands against their property and their daughters; they entered the Sanctuary, wrought havoc within, and made the sacraments impure.
The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand.
They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple.
א
בבית שני כשמלכי יון גזרו גזרות על ישראל ובטלו דתם ולא הניחו אותם לעסוק בתורה ובמצות. ופשטו ידם בממונם ובבנותיהם ונכנסו להיכל ופרצו בו פרצות וטמאו הטהרות. וצר להם לישראל מאד מפניהם ולחצום לחץ גדול עד שריחם עליהם אלהי אבותינו והושיעם מידם והצילם וגברו בני חשמונאי הכהנים הגדולים והרגום והושיעו ישראל מידם והעמידו מלך מן הכהנים וחזרה מלכות לישראל יתר על מאתים שנים עד החורבן השני:
2
When the Jews overcame their enemies and destroyed them, they entered the Sanctuary; this was on the twenty-fifth of Kislev.1 They could not find any pure oil in the Sanctuary, with the exception of a single cruse. It contained enough oil to burn for merely one day. They lit the arrangement of candles from it for eight days2 until they could crush olives and produce pure oil.3
ב
וכשגברו ישראל על אויביהם ואבדום בכ"ה בחדש כסליו היה ונכנסו להיכל ולא מצאו שמן טהור במקדש אלא פך אחד ולא היה בו להדליק אלא יום אחד בלבד והדליקו ממנו נרות המערכה שמונה ימים עד שכתשו זיתים והוציאו שמן טהור:
3
Accordingly, the Sages of that generation ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated to be days of happiness and praise [of God]. Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle.
These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.
ג
ומפני זה התקינו חכמים שבאותו הדור שיהיו שמונת ימים האלו שתחלתן כ"ה בכסליו ימי שמחה והלל ומדליקין בהן הנרות בערב על פתחי הבתים בכל לילה ולילה משמונת הלילות להראות ולגלות הנס. וימים אלו הן הנקראין חנוכה והן אסורין בהספד ותענית כימי הפורים. והדלקת הנרות בהן מצוה מדברי סופרים כקריאת המגילה:
4
Whoever is obligated to read the Megillah is also obligated to kindle the Chanukah lamp.4 On the first night, a person lighting [the lamp] recites three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has commanded us5 to light the Chanukah lamp."...who wrought miracles for our ancestors...."6"...who has granted us life, sustained us...."7
When a person who did not recite a blessing [on his own Chanukah lamp] sees a lamp,8 he should recite the latter two blessings.9 On subsequent nights, a person who kindles the lamp should recite two blessings and one who sees a lamp should recite one, for the blessing Shehecheyanu is recited only on the first night.10
ד
כל שחייב בקריאת המגילה חייב בהדלקת נר חנוכה והמדליק אותה בלילה הראשון מברך שלש ברכות ואלו הן. בא"י אמ"ה אקב"ו להדליק נר של חנוכה ושעשה נסים לאבותינו וכו' ושהחיינו וקיימנו וכו'. וכל הרואה אותה ולא בירך מברך שתים. שעשה נסים לאבותינו ושהחיינו. ובשאר הלילות המדליק מברך שתים והרואה מברך אחת שאין מברכין שהחיינו אלא בלילה הראשון:
5
On each and every one of these eight days, the entire Hallel11is recited.12 Before [its recitation], one should recite the blessing "...who has sanctified us with His commandments and commanded us to complete the Hallel." This applies whether the recitation is individual or communal.13
Even though the reading of the Hallel is a mitzvah ordained by the Sages, one may recite the blessing [stating] "who sanctified us with His commandments and commanded us," as one recites a blessing for the reading of the Megillah14 and for the erection of an eruv.15 A blessing should be recited for every definite obligation established by our Sages.16
In contrast, if an obligation was established by the Sages because of a doubt - e.g., tithing d'mai,17 - a blessing is not recited.18 [This principle invites a question:] Why is a blessing recited over the second day of a festival; its observance was ordained only because of doubt?19 [This was ordained] lest it be treated with disdain.20
ה
בכל יום ויום משמונת הימים אלו גומרין את ההלל ומברך לפניו אקב"ו לגמור את ההלל בין יחיד בין צבור. אע"פ שקריאת ההלל מצוה מדברי סופרים מברך עליו אק"ב וצונו כדרך שמברך על המגילה ועל העירוב. שכל ודאי של דבריהם מברכין עליו אבל דבר שהוא מדבריהם ועיקר עשייתן לו מפני הספק כגון מעשר דמאי אין מברכין עליו. ולמה מברכין על יו"ט שני והם לא תקנוהו אלא מפני הספק כדי שלא יזלזלו בו:
6
It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance, but rather, at all times - i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance.
There are eighteen days during the year when it is a mitzvah to recite the entire Hallel. They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach, and the holiday of Shavuot. Hallel is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentance, awe, and fear, and are not days of extra celebration. The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose of Hallel].
ו
ולא הלל של חנוכה בלבד הוא שמדברי סופרים אלא קריאת ההלל לעולם מדברי סופרים בכל הימים שגומרין בהן את ההלל. ושמנה עשר יום בשנה מצוה לגמור בהן את ההלל ואלו הן. שמנת ימי החג. ושמנת ימי חנוכה. וראשון של פסח ויום עצרת. אבל ראש השנה ויום הכפורים אין בהן הלל לפי שהן ימי תשובה ויראה ופחד לא ימי שמחה יתירה. ולא תקנו הלל בפורים שקריאת המגילה היא ההלל:
7
In places where the festivals are celebrated for two days, Hallel is recited on 21 days: On the nine days of Sukkot, the eight days of Chanukah, the [first] two days of Pesach, and the two days of Shavuot.21
[In contrast,] the recitation of Hallel on Rosh Chodesh is a custom and not a mitzvah.22 It is observed [only] communally. [To emphasize that it is a custom,] passages are skipped when it is read. A blessing should not be recited over [this reading], since a blessing is not recited over a custom.23
A person [praying] alone should not recite [the Hallel] at all [on Rosh Chodesh].24 If, however, he began its recitation, he should complete it, skipping the passages the community would skip as he reads it.
Similarly, on the other days of Pesach, [the Hallel] is read while skipping passages.25
ז
מקומות שעושין יום טוב שני ימים גומרין את ההלל כ"א יום. תשעה ימי החג. ושמנה ימי חנוכה. ושני ימים של פסח. ושני ימים של עצרת. אבל בראשי חדשים קריאת ההלל מנהג ואינו מצוה. ומנהג זה בצבור לפיכך קוראין בדילוג. ואין מברכין עליו שאין מברכין על המנהג ויחיד לא יקרא כלל. ואם התחיל ישלים ויקרא בדילוג כדרך שקוראין הצבור. וכן בשאר ימי הפסח קוראין בדילוג כראשי חדשים:
8
And how should one skip? One recites from the beginning of the Hallel until the phrase chalamish lema'y'no mayim. One then skips and [begins] reciting A-donai z'charanu y'varech, [continuing] until Halleluyah. One then skips and [begins] reciting Mah ashiv lA-donai, [continuing] until Halleluyah. Afterwards, one skips and [begins] reciting Min hametzar karati Yah, [continuing] until the conclusion of the Hallel.
This is the common custom. Others skip [passages] according to a different pattern.
ח
כיצד מדלגין. מתחילין מתחלת ההלל עד חלמיש למעינו מים ומדלג ואומר ה' זכרנו יברך כו' עד הללויה ומדלג ואומר מה אשיב לה' עד הללויה ומדלג ואומר מן המצר קראתי יה עד סוף ההלל. זה הוא המנהג הפשוט. ויש מדלגין דילוג אחר:
9
It is appropriate to recite Hallel throughout the entire day. A person who reads Hallel in improper sequence does not fulfill his obligation. If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [Hallel], he fulfills his obligation.
On the days when the entire Hallel is recited, one may make an interruption between chapters. Within a [single] chapter, however, one may not make an interruption. On the days when Hallel is read while skipping portions, one may make an interruption even within a chapter.
ט
כל היום כשר לקריאת ההלל. והקורא את ההלל למפרע לא יצא. קרא ושהה וחזר וקרא אע"פ ששהה כדי לגמור את כולו יצא. ימים שגומרין בהן את ההלל יש לו להפסיק בין פרק לפרק אבל באמצע הפרק לא יפסיק. וימים שקוראין בהן בדילוג אפילו באמצע הפרק פוסק:
10
On all the days when the complete Hallel is recited,26 a blessing should be recited before Hallel.27 In places where it is customary to recite a blessing afterwards, a blessing should be recited [on these days].28
What blessing is recited?
יGod our Lord, all Your works will praise You, and the righteous and Your pious ones, who carry out Your will, and Your nation, the House of Israel, will joyously praise Your name. For it is good to praise You, O God, and it is is pleasant to sing to Your name. From the [spiritual] worlds to the [physical] world, You are the Almighty. Blessed are You, God, the King who is extolled and praised, who is glorified, living and enduring. May He reign at all times and for eternity.29
כל יום שגומרין בו את ההלל מברך לפניו. ומקום שנהגו לברך אחריו מברך. כיצד מברך יהללוך ה' אלהינו כל מעשיך וצדיקים וחסידים עושי רצונך וכל עמך בית ישראל ברנה יודו לשמך כי אתה ה' לך טוב להודות ונעים לשמך לזמר ומעולם ועד עולם אתה האל ברוך אתה ה' המלך המהולל המשובח המפואר חי וקיים תמיד ימלוך לעולם ועד:
11
There are places which follow the custom of repeating30each verse from od'cha ki anitani (Psalms 118:21) until the conclusion of the Hallel.31 Each verse is read a second time. In places where this repetition is customary, the verses should be repeated. In places where it it is customary not to repeat, they should not be repeated.32
יא
יש מקומות שנהגו לכפול מאודך כי עניתני עד סוף ההלל כופלין כל דבר ודבר שתי פעמים. ומקום שנהגו לכפול יכפול ומקום שנהגו שלא לכפול אין כופלין:
12
This is the custom according to which Hallel was recited in the days of the early Sages:33 After reciting the blessing, an adult34 begins reciting the Hallel and says, Halleluyah. All the people respond Halleluyah.
He then reads, Hallelu avdei A-donai, and all the people respond, Halleluyah.35 He then reads, Hallelu et shem A-donai36 and all the people respond, Halleluyah. He then reads, Yehi shem A-donai mevorach me'atah v'ad olam, and all the people respond, Halleluyah.
Similarly, after every bar [of the Hallel, the people respond Halleluyah]. Thus, they respond Halleluyah 123 times throughout the entire Hallel; a sign to remember this: the years of Aaron's life.37
יב
מנהג קריאת ההלל בימי חכמים הראשונים כך היה. אחר שמברך הגדול שמקרא את ההלל מתחיל ואומר הללויה וכל העם עונין הללויה וחוזר ואומר הללו עבדי ה' וכל העם עונין הללויה וחוזר ואומר הללו את שם ה' וכל העם עונין הללויה וחוזר ואומר יהי שם ה' מבורך מעתה ועד עולם וכל העם עונין הללויה וכן על כל דבר, עד שנמצאו עונין בכל ההלל הללויה מאה ושלש ועשרים פעמים סימן להם שנותיו של אהרן:
13
[It is] also [customary that] when the reader reaches the beginning of each and every chapter, the people repeat the line he recited. What is implied? When he recites the line B'tzeit Yisrael miMitzrayim,38 the people repeat the line B'tzeit Yisrael miMitzrayim.
The reader then recites beit Yaakov me'am lo'ez and all the people respond, Halleluyah. [They continue to respond Halleluyah after each bar] until the reader reads, Ahavti ki yishma A-donai et koli tachanunai,39 to which the people all respond, Ahavti ki yishma A-donai.... Similarly, when the reader reads Hallelu et A-donai kol goyim,40 the people all respond, Hallelu et A-donai kol goyim.
יג
וכן כשהקורא מגיע לראש כל פרק ופרק הן חוזרין ואומרין מה שאמר. כיצד כשהוא אומר בצאת ישראל ממצרים כל העם חוזרין ואומרין בצאת ישראל ממצרים. והקורא אומר בית יעקב מעם לועז וכל העם עונין הללויה עד שיאמר אהבתי כי ישמע ה' את קולי תחנוני וכל העם חוזרין ואומרין אהבתי כי ישמע ה' וכו'. וכן כשיאמר הקורא הללו את ה' כל גוים כל העם חוזרין ואומרין הללו את ה' כל גוים:
14
The reader should read, Anna A-donai hoshi'ah na, and [the people] should repeat Anna A-donai hoshi'ah na, although it is not the beginning of a chapter. He [then] reads Anna A-donai hatzlichah na, and they repeat Anna A-donai hatzlichah na.41 He reads Baruch haba... and they respond Baruch haba....42
If the person reading the Hallel was a minor, a slave, or a woman, [the people] should repeat the entire Hallel after them word by word.43 The above represents the custom followed in the early ages and it is fitting to adhere to it. At present, however, I have seen different customs in all places with regard to the reading of [the Hallel] and the responses of the people, not one of them resembling another.
יד
הקורא אומר אנא ה' הושיעה נא והם עונין אחריו אנא ה' הושיעה נא. אע"פ שאינו ראש פרק. הוא אומר אנא ה' הצליחה נא והם עונים אנא ה' הצליחה נא. הוא אומר ברוך הבא וכל העם אומרים ברוך הבא. ואם היה המקרא את ההלל קטן או עבד או אשה עונה אחריהם מה שהן אומרין מלה מלה בכל ההלל. זהו המנהג הראשון ובו ראוי לילך. אבל בזמנים אלו ראיתי בכל המקומות מנהגות משונות בקריאתו ובעניית העם ואין אחד מהם דומה לאחד
FOOTNOTES
1.
Significantly, the wording of the Rambam appears to indicate that the victory of the Hasmoneans took place on the twenty-fifth of Kislev. Rabbenu Nissim and other authorities explain that the victory took place on the twenty-fourth, and it was on the twenty-fifth that the Jews rested from the war and entered the Sanctuary. Indeed, an allusion to this is found in the very name Chanukah, חנוכה, which is broken up into two words, חנו כה, "they camped on the twenty-fifth."
2.
The commentaries raise the question: Why was the miracle of the cruse of oil necessary? With regard to communal offerings, in which category falls the kindling of the Menorah, we follow the rule that "the requirement for ritual purity is suspended," if it is impossible to bring the offering in purity (Hilchot Bi'at HaMikdash 4:7-17). Thus, if the cruse of pure oil had burned out, the Jews could have used impure oil. Why did God perform a miracle when there was no absolute necessity?
Among the explanations for this is that God saw the dedication of the Jewish people as evidenced by their search for pure oil, and, in a greater sense, by their entire struggle against the Greeks. This commitment which extended beyond the limits of their intellect evoked a miracle from God that transcended the limits of nature.
3.
This fact also provokes a question: Why did it take so long to produce pure olive oil? Although there is an obligation to use oil of the finest quality for the Menorah (see Hilchot Issurei HaMizbe'ach 6:1, 7-8-10), when there is no other alternative, inferior oil prepared for the Menorah is also acceptable. Seemingly, it would have been possible to produce oil from olives in the Jerusalem vicinity in less than eight days.
4.
I.e., all adult men and women; similarly, there is an obligation upon parents to train their children in the observance of this mitzvah.
Although Chanukah is a mitzvah that is dependent on a specific time, women are obligated, because "they were also included in the miracle." As mentioned in Halachah 1, the Greeks' decrees affected them and they also had a share in the military victory, for the Greek commander was slain by a woman, Yehudit.
5.
Although the mitzvah of kindling Chanukah lights was ordained by the Sages, it is proper to praise God "who commanded us," as explained in Chapter 1, Halachot 1 and 3.
6.
This blessing is also recited in commemoration of the Purim miracles (Chapter 1, Halachah 3).
7.
This blessing is recited whenever one fulfills a mitzvah that is performed only from time to time (Hilchot Berachot 11:9).
8.
The Shulchan Aruch (Orach Chayim 676:3) interprets this as referring to a person who has not lit the Chanukah candles yet, is not intending to light them, and will not have them lit by others in his home. (See Chapter 4, Halachah 11.) Since he will not be fulfilling the mitzvah by himself, he should commemorate the miracle by reciting these blessings on candles lit by others.
Significantly, Rav Kapach's version of the Mishneh Torah does not contain the phrase, "who did not recite a blessing." Based on a responsum of the Rambam, he develops a unique interpretation, explaining that one may recite these blessings several times each night if he did not have the intent to light or see additional Chanukah lamps.
9.
Since he did not kindle the lamp himself, it is improper for him to praise God for the opportunity to fulfill the mitzvah.
10.
After the fulfillment of this mitzvah on the first night, it is no longer appropriate to recite this blessing.
11.
Hallel is a selection of celebrant psalms (Psalm 113-118). The Rambam mentions the entire Hallel as a contrast to the partial Hallel recited on Rosh Chodesh and the latter days of Pesach, which is described in Halachah 7.
12.
Significantly, the Rambam describes the laws of Hallel in these halachot instead of in the laws of prayer. This emphasizes that Hallel is an expression of praise for the miracles associated with the holiday, and, as apparent from the following halachah, an expression of holiday joy rather than a requirement of prayer.
13.
With regard to the partial Hallel, there are differences between an individual recitation and a communal recitation, as explained in Halachah 7. No such differences apply with regard to the full Hallel, and there is an obligation incumbent on each individual to recite these psalms with a blessing.
14.
As mentioned in the commentary on the previous halachah, the difficulty is that the blessing implies that the mitzvah was given to us by God, and yet these mitzvot were ordained by the Sages. This difficulty is resolved by explaining that the Torah commands us to adhere to the rulings of the Sages. Therefore, by observing the Sages' command, we are fulfilling God's will. (See Chapter 1, Halachot 1 and 3.)
15.
The term eruv refers to three different practices: the convention established to allow one to carry in a closed courtyard on the Sabbath, the convention established to allow one to cook for the Sabbath on a festival that falls on Friday, and the convention allowing one to extend the limits one is allowed to walk on the Sabbath. (See Hilchot Eruvin.)
One might ask why the Rambam mentions the reading of the Megillah and the eruv, but not the kindling of the Chanukah lights mentioned in the previous halachah. Similarly, one may ask why this issue was not discussed with regard to the recitation of the blessing over the Chanukah lights.
16.
In addition to these four mitzvot, the mitzvot instituted by the Rabbis over which blessings are recited include the washing of hands before prayer and meals, and the lighting of candles before Sabbaths and festivals.
17.
D'mai refers to produce belonging to unlearned individuals whom the Sages suspected of refraining from separating the tithes required by our Sages. They required that the tithes be separated by anyone who acquired such produce. (See Hilchot Ma'aser, Chapter 9.)
18.
The Rambam's statement is based on his interpretation of Shabbat 23a. The Ra'avad offers a different interpretation of the passage, which would require the recitation of a blessing for a Rabbinic mitzvah even if it was ordained only because of a doubt. Nevertheless, the Rambam's view is accepted by most authorities.
19.
See Hilchot Kiddush HaChodesh, Chapter 5. Originally, when the calendar was determined according to the testimony of witnesses who saw the new moon, the inhabitants of the far-removed areas were in doubt regarding when the festivals should be observed. Hence, they began to observe two days. This practice was perpetuated even in the present age, despite the fact that we follow a fixed calendar.
20.
The Sages felt that were the blessing not to be recited, the people would not regard these days as festivals.
21.
In order to emphasize that there is no difference between the first day of each holiday and the second, Hallel is recited on both days.
22.
Arachin 10b relates that although Rosh Chodesh is called mo'ed (a festival), since there is no prohibition against performing work, there is no obligation to recite Hallel.
The recitation of Hallel on Rosh Chodesh is also dealt with in Ta'anit 28b. That passage relates:
Rav arrived in Babylon. He saw that they recited Hallel on Rosh Chodesh and thought of stopping them. When, however, he saw that they skipped portions, he [allowed them to continue,] saying, "They are perpetuating a custom practiced by their ancestors."
Rav studied in Eretz Yisrael at the time of the composition of the Mishnah and returned to Babylon shortly thereafter. We can thus conclude from this passage that at that time, it was not customary in Eretz Yisrael to read Hallel on Rosh Chodesh, and that it was not until the center of Rabbinic authority shifted to Babylon that this custom became uniformly accepted throughout the Jewish people.
23.
The Rambam is reiterating a principle he stated in Hilchot Berachot 11:16, based on Sukkah 44b, which states that a blessing is not recited over the striking of the willows on Hoshana Rabbah, because it is a custom.
Some authorities object, however, explaining that the custom of striking the willows differs from the recitation of the Hallel. In the latter instance, since the Hallel is a lengthy prayer - in contrast to the performance of a simple action - it is proper to recite a blessing (Tosafot, Ta'anit 28b). Others differentiate between the communal recitation (see the following note) of the Hallel, where a blessing is required, and the recitation of these psalms by an individual, when it is not (Rabbenu Yonah, Maggid Mishneh).
The Shulchan Aruch (Orach Chayim 422:2) quotes Rabbenu Yonah's view and that of the Rambam, stating that it is customary in Eretz Yisrael to follow the Rambam's ruling. In his gloss, the Ramah quotes Tosafot's view, stating that this is the Ashkenazic custom.
24.
Ta'anit 28b states:
There are eighteen days each year when an individual recites Hallel.... [With regard to Rosh Chodesh,] an individual does not begin. If he begins, he should complete it.
The halachic authorities differ in their interpretation of this passage: The Rambam interprets "does not" as "should not" - i.e., these prayers should be recited only communally and not by an individual. The Ashkenazim (Rashi and Tosafot) interpret "does not" as "need not" - i.e., the custom is an obligation on the community, which may be accepted by an individual if he desires.
In this instance, the Shulchan Aruch (loc. cit.) does not accept the Rambam's ruling, and states that a person praying alone should recite the Hallel.
25.
Although most halachic authorities equate the latter days of Pesach with Rosh Chodesh totally, the Ramban differs and explains that there is a binding obligation on every individual to recite Hallel throughout the Pesach holiday. Nevertheless, he agrees that passages should be skipped in its recitation.
26.
There is a difference of opinion regarding the conclusion of this blessing. Many authorities state that on the days when the entire Hallel is recited, the blessing should conclude ligmor et haHallel, "to conclude the Hallel." It is, however, Ashkenazic custom to conclude the blessing likro et haHallel at all times, even when the entire Hallel is recited (Ramah, Orach Chayim 488:1).
27.
The Rambam's statement emphasizes the contrast between these days when a blessing is recited and the days when the Hallel is recited with skipped passages. On those days, no blessing is recited according to the Rambam, as stated in Halachah 7.
28.
The Rambam mentions that the matter is dependent on custom, quoting Sukkah 3:11. In the present day, however, it is a universally accepted custom to recite this blessing.
29.
There are slight differences between the text of the blessing quoted by the Rambam and that recited in Ashkenazic communities today. Rav Kapach also mentions slight differences between the authoritative Yemenite manuscripts of the Mishneh Torah and the popularly printed text.
30.
According to our present custom, this means that both the chazan and the congregation recite these verses twice. Rav Kapach interprets this as meaning that the verses are repeated by the congregation after the reader.
31.
Rashi (Sukkah 38a) explains the rationale for the custom of repeating these verses as follows: The previous verses are repetitive in nature - e.g., "It is better to rely on God than to trust in men; It is better to rely on God than to trust in nobles"; or "The right hand of God performs deeds of valor, the right hand of God is exalted." In contrast, each of the verses from od'cha onward is an independent concept that is not repeated.
32.
In the era of the Shulchan Aruch, it appears that there were still variant customs in different communities. (See Orach Chayim 422:3.) Our present custom is to repeat these verses.
33.
The Rambam's rulings in this and the following halachot are based on Sukkah 38b, 39a.
34.
In contrast to a minor, as mentioned in Halachah 14.
35.
With regard to the practice of the people responding Halleluyah after each bar, Rashi (Sukkah 38b) cites Sotah 30b's description of the manner in which the Jews responded to Moses' recitation of the song of celebration after crossing the Red Sea.
36.
I.e., each verse of the Hallel contains at least two bars. The reader reads each bar out loud, and the people respond after him Halleluyah. The Shulchan Aruch (Orach Chayim 422:3) mentions that there are communities that follow these practices. In the present age, these customs are no longer followed in all Ashkenazic and most Sephardic communities.
37.
See the Jerusalem Talmud, Shabbat 16:1 and Soferim, Chapter 16.
38.
This is the beginning of Psalm 114. The custom mentioned in this halachah is not followed in most communities at present.
39.
This is the beginning of Psalm 115. Significantly, the Rambam does not mention Lo lanu, the beginning of Psalm 116 according to our present reckoning.
Rav Kapach explains the Rambam's ruling based on the Jerusalem Talmud (Shabbat 16:1) which states that there are 147 chapters in the book of Psalms. According to the custom he cites, our Psalms 115 and 116 are a single chapter. There are, however, commentaries that maintain that the omission of Lo lanu is merely a printing error.
40.
This is the beginning of Psalm 117. There is a difference of opinion among the authorities if the congregation should repeat the verse Hodu... which begins Psalm 118.
41.
The Rambam is stating that these two phrases should be repeated by the congregation after the reader. This custom is followed at present as well, except that it is customary for both the reader and the congregation to repeat each phrase twice.
42.
Our translation follows the standard published text of the Mishneh Torah. Based on manuscripts and early printings of the Mishneh Torah, some authorities amend the text so that it reads: "He reads Baruch haba... and they respond beshem A-donai."
At present, it is customary to recite this and the following verses a second time, but not to do so in response to the reader.
43.
When the Hallel is recited in the manner described by the Rambam, the entire congregation does not recite the entire Hallel themselves. They nevertheless fulfill their obligation, based on the principle that "one who listens is considered as if he recited [the prayers] himself" (see Hilchot Berachot 1:11).
This principle does not apply, however, when the person reciting the prayer is not obligated to do so. Hence, since all the individuals mentioned by the Rambam (quoting Sukkah 3:10) are not obligated to say Hallel, an adult male cannot fulfill his obligation by listening to their recitation. By repeating the Hallel word for word, he does fulfill his obligation, since in this manner he recites the entire Hallel.
The Mishnah (loc. cit.) states that a person who must have one of the above read for him is worthy of a curse. The intent is that he should learn how to read himself.
Megillah vChanukah - Chapter Four
1
How many candles should one light on Chanukah? The mitzvah is that a single candle should be lit in each and every house, regardless of whether there are many members of the household, or merely one person [lives] there.
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household, whether male or female.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. On each subsequent night, he should add a candle [for each of the members of the household].
א
כמה נרות הוא מדליק בחנוכה. מצותה שיהיה כל בית ובית מדליק נר אחד בין שהיו אנשי הבית מרובין בין שלא היה בו אלא אדם אחד. והמהדר את המצוה מדליק נרות כמנין אנשי הבית נר לכל אחד ואחד בין אנשים בין נשים. והמהדר יותר על זה ועושה מצוה מן המובחר מדליק נר לכל אחד בלילה הראשון ומוסיף והולך בכל לילה ולילה נר אחד:
2
What does the above imply? When there are ten members of a household, on the first night one lights ten candles, on the second night - twenty, on the third night - thirty, until on the eighth night, one lights eighty candles.
ב
כיצד הרי שהיו אנשי הבית עשרה. בלילה הראשון מדליק עשרה נרות ובליל שני עשרים ובליל שלישי שלשים עד שנמצא מדליק בליל שמיני שמונים נרות:
3
It is common custom in all of our cities in Spain that a single candle is lit for all the members of the household on the first night. We proceed to add a new candle on each and every night, until on the eighth night eight candles are lit. [This practice is followed] regardless of whether there are many members of the household or only one man [is lighting candles].1
ג
מנהג פשוט בכל ערינו בספרד שיהיו כל אנשי הבית מדליקין נר אחד בלילה הראשון ומוסיפין והולכין נר בכל לילה עד שנמצא מדליק בליל שמיני שמנה נרות בין שהיו אנשי הבית מרובים בין שהיה אדם אחד:
4
When a candleholder has two openings, it can be counted for two individuals.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil, each of the wicks is considered to be a separate candle. If one does not cover it with a utensil, it is considered to be a large fire, and is not counted even as a single candle.
ד
נר שיש לו שתי פיות עולה לשני בני אדם. מלא קערה שמן והקיפה פתילות. אם כפה עליה כלי כל פתילה ופתילה נחשבת כנר אחד. לא כפה עליה כלי נעשית כמדורה ואפילו כנר אחד אינה נחשבת:
5
The Chanukah candles should not be kindled before sunset. Instead, [they should be kindled] at sunset. One should not light later or earlier.
Should one forget, or even if one purposely did not light at sunset, one may light afterwards until there are no longer any passersby in the marketplace.
How long a duration of time is this? Approximately half an hour or slightly more than that. Should this time pass, one should not kindle the lights.
One should place enough oil in the lamp so that it will continue burning until there are no longer any passersby in the marketplace. If one lit it and it became extinguished, one need not light it a second time. If it remained burning until there are no longer passersby in the marketplace, one may extinguish it or remove it if one desires.
ה
אין מדליקין נרות חנוכה קודם שתשקע החמה אלא עם שקיעתה לא מאחרין ולא מקדימין. שכח או הזיד ולא הדליק עם שקיעת החמה מדליק והולך עד שתכלה רגל מן השוק. וכמה הוא זמן זה כמו חצי שעה או יתר. עבר זמן זה אינו מדליק. וצריך שיתן שמן בנר כדי שתהיה דולקת והולכת עד שתכלה רגל מן השוק. הדליקה וכבתה אינו זקוק להדליקה פעם אחרת. נשארה דולקת אחר שכלתה רגל מן השוק אם רצה לכבותה או לסלקה עושה:
6
All oils and all wicks are acceptable for use in the Chanukah lamps, even those oils that are not drawn after the wick and even those wicks that do not hold the light well. Even on the Sabbath nights of Chanukah, it is permitted to light with oils and wicks that are forbidden to be used for the Sabbath lights.
[The reason for this leniency is that] it is forbidden to use the Chanukah candles [for one's own purposes] whether on the Sabbath or on a weekday. It is even forbidden to use their light to inspect or count coins.
ו
כל השמנים וכל הפתילות כשרות לנר חנוכה ואף על פי שאין השמנים נמשכים אחר הפתילה ואין האור נתלית יפה באותן הפתילות. ואפילו בלילי שבת שבתוך ימי חנוכה מותר להדליק השמנים והפתילות שאסור להדליק בהן נר שבת, לפי שאסור להשתמש לנר חנוכה בין בשבת בין בחול ואפילו לבדוק מעות או למנותן לאורה אסור:
7
It is a mitzvah to place the Chanukah lamp at the outside of the entrance to one's home, within the handbreadth that is closest to the doorway on the left side as one enters the home, so that the mezuzah will be on the right side and the Chanukah lamp on the left side.
When a person lives in a second storey apartment, he should place [the Chanukah lamp] in a window close to the public domain. If [a person] places a Chanukah lamp more than twenty cubits [above the ground], his actions are of no consequence, because [the lamp] does not attract attention [at that height].
ז
נר חנוכה מצוה להניחו על פתח ביתו מבחוץ בטפח הסמוך לפתח על שמאל הנכנס לבית כדי שתהיה מזוזה בימין ונר חנוכה משמאל. ואם היה דר בעליה מניחו בחלון הסמוכה לרשות הרבים. ונר חנוכה שהניחו למעלה מעשרים אמה לא עשה כלום לפי שאינו ניכר:
8
In a time of danger, a person may place a Chanukah lamp inside his house; even if he lit it on his table, it is sufficient.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. If a fire is burning in the house, an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required.
ח
בימי הסכנה מניח אדם נר חנוכה בתוך ביתו מבפנים ואפילו הניחו על שולחנו דיו. וצריך להיות בתוך הבית נר אחר להשתמש לאורו ואם היתה שם מדורה אינו צריך נר אחר. ואם אדם חשוב הוא שאין דרכו להשתמש למדורה צריך נר אחר:
9
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. It must be kindled by a person who is obligated to light it.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. One must light it in its place.
If one held a candle and stood in one place, it is of no consequence, since an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light, recite the blessings [for the mitzvah], and relight the lamp. Kindling the lamp fulfills the mitzvah and not placing it down.
It is permissible to light one Chanukah candle from another Chanukah candle.
ט
נר חנוכה שהדליקו חרש שוטה וקטן או עכו"ם לא עשה כלום עד שידליקנו מי שהוא חייב בהדלקה. הדליקו מבפנים והוציאו דלוק והניחו על פתח ביתו לא עשה כלום עד שידליקנו במקומו. אחז הנר בידו ועמד לא עשה כלום שהרואה אומר לצרכו הוא עומד. עששית שהיתה דולקת כל היום כולו למוצאי שבת מכבה ומברך ומדליקה שההדלקה היא המצוה ולא ההנחה. ומותר להדליק נר חנוכה מנר חנוכה:
10
When a courtyard has two entrances from two different directions, it requires two [Chanukah] lamps. [Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." If, however, [two entrances to a courtyard] are located on the same side, [it is sufficient] to light at only one of them.
י
חצר שיש לה שני פתחים בשתי רוחות צריכה שתי נרות. שמא יאמרו העוברים ברוח זו לא הניח נר חנוכה. אבל אם היו ברוח אחת מדליק באחד מהן:
11
A guest [at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. If, however, he has no home in which [Chanukah lights] are being kindled, he is required to light in the place where he is lodging. He should share in the oil [used by the owner of his lodgings].
If he is staying in a private dwelling, he is required to light in the place where he is staying, even though [Chanukah lights] are being kindled for him at home, because [of the impression created in the minds] of the passersby.
יא
אורח שמדליקין עליו בתוך ביתו אינו צריך להדליק עליו במקום שנתארח בו. אין לו בית להדליק עליו בו צריך להדליק במקום שנתארח בו. ומשתתף עמהן בשמן ואם היה לו בית בפני עצמו אע"פ שמדליקין עליו בתוך ביתו צריך להדליק בבית שהוא בו מפני העוברין:
12
The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].2
יב
מצות נר חנוכה מצוה חביבה היא עד מאד וצריך אדם להזהר בה כדי להודיע הנס ולהוסיף בשבח האל והודיה לו על הנסים שעשה לנו. אפילו אין לו מה יאכל אלא מן הצדקה שואל או מוכר כסותו ולוקח שמן ונרות ומדליק:
13
When a person has only a single prutah and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. Since both [of these mitzvot] are Rabbinic in origin, it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle.
יג
הרי שאין לו אלא פרוטה אחת ולפניו קידוש היום והדלקת נר חנוכה מקדים לקנות שמן להדליק נר חנוכה על היין לקידוש היום הואיל ושניהם מדברי סופרים מוטב להקדים נר חנוכה שיש בו זכרון הנס:
14
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - the lamp for one's home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace."
Blessed be the Merciful One who grants assistance. This concludes the third book.3
יד
היה לפניו נר ביתו ונר חנוכה או נר ביתו וקדוש היום נר ביתו קודם משום שלום ביתו שהרי השם נמחק לעשות שלום בין איש לאשתו. גדול השלום שכל התורה ניתנה לעשות שלום בעולם שנאמר דרכיה דרכי נעם וכל נתיבותיה שלום
FOOTNOTES
1.
The Lechem Mishneh questions the custom mentioned by the Rambam. Since the Rambam maintains that the mehadrin min hamehadrin also observe the practice of the mehadrin, this custom seems inappropriate. It is not the custom of the mehadrin min hamehadrin, nor is it the minimum requirement of the law.
The Lechem Mishneh justifies the custom, explaining that since each night additional light is added, there is a positive intent even though it does not follow the practice of the mehadrin min hamehadrin.
"IX The Shulchan Aruch (Orach Chayim 671:2) quotes the custom cited by the Rambam as halachah. The Ramah adds that in Ashkenazic communities the custom is to fulfill the mitzvah in the manner of mehadrin min hamehadrin - i.e., each member of the household lights candles, and each night an additional candle is added. It is significant that with regard to this mitzvah in particular, it is common custom throughout the Ashkenazic community, for everyone - even those who are not fully observant - to fulfill this mitzvah in "the most desirable manner."
2.
Although the Rambam's ruling is accepted by all authorities, the commentaries question the Rambam's source. The Maggid Mishneh explains that since in Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to Chanukah. Indeed, as explained in the following halachah, kindling Chanukah candles receives priority over the recitation of Kiddush.
The concept of selling or pawning one's clothes to perform a mitzvah is mentioned in Megillah 27b with regard to the mitzvah of Kiddush.
3.
The standard printed text of the Mishneh Torah also contains the line "And this concludes the first part [of the work]." We have omitted this line, for nowhere else is a division of the Mishneh Torah into parts mentioned.
Ishut - Chapter One
Introduction to Hilchos Ishut
1) To marry a woman, granting her the rights of the formal marriage contract (ketubah) and sanctifying the relationship through the rites of kiddushin;
2) Not to have relations with a woman unless she has been granted a marriage contract, and the relationship sanctified through the rites of kiddushin;
3) Not to deny her food, clothing and marital relations;
4) To be fruitful and multiply.
2) Not to have relations with a woman unless she has been granted a marriage contract, and the relationship sanctified through the rites of kiddushin;
3) Not to deny her food, clothing and marital relations;
4) To be fruitful and multiply.
These mitzvot are explained in the chapters [that follow].
הלכות אישות - הקדמה
יש בכללן ארבע מצות. שתי מצות עשה. ושתי מצות לא תעשה. וזה הוא פרטן:
א) לישא אשה בכתובה וקידושין.
ב) שלא תבעל אשה בלא כתובה ובלא קידושין.
ג) שלא ימנע שאר כסות ועונה:
ד) לפרות ולרבות ממנה:
ב) שלא תבעל אשה בלא כתובה ובלא קידושין.
ג) שלא ימנע שאר כסות ועונה:
ד) לפרות ולרבות ממנה:
וביאור מצות אלו בפרקים אלו:
1
Before the Torah was given, when a man would meet a woman in the marketplace and he and she decided to marry, he would bring her home, conduct relations in private and thus make her his wife. Once the Torah was given, the Jews were commanded that when a man desires to marry a woman, he must acquire her as a wife in the presence of witnesses. [Only] after this, does she become his wife. This is [alluded to in Deuteronomy 22:13]: "When a man takes a wife and has relations with her...."
א
קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא לישא אותה מכניסה לתוך ביתו ובועלה בינו לבין עצמו ותהיה לו לאשה. כיון שנתנה תורה נצטוו ישראל שאם ירצה האיש לישא אשה יקנה אותה תחלה בפני עדים ואח"כ תהיה לו לאשה שנאמר כי יקח איש אשה ובא אליה:
2
This process of acquisition fulfills [one of] the Torah's positive commandments.1 The process of acquiring a wife is formalized in three ways: through [the transfer of] money, through [the transfer of a] formal document and through sexual relations.
[The effectiveness of] sexual relations and [the transfer of a] formal document have their origin in the Torah [itself], while [the effectiveness of transfer of] money is Rabbinic in origin.2
This process of acquisition is universally referred to as erusin ("betrothal") or kiddushin ("consecration"). And a woman who is acquired in any of these three ways is referred to as mekudeshet or me'ureset.
ב
וליקוחין אלו מצות עשה של תורה הם. ובאחד משלשה דברים אלו האשה נקנית. בכסף. או בשטר. או בביאה. בביאה ובשטר מהתורה. ובכסף מדברי סופרים. וליקוחין אלו הן הנקראין קידושין או אירוסין בכ"מ. ואשה שנקנית באחד מג' דברים אלו היא הנקראת מקודשת או מאורסת:
3
Once this process of acquisition has been formalized and a woman has become mekudeshet, she is considered to be married even though the marriage bond has not been consummated and she has not entered her husband's home. Should anyone other than her husband engage in sexual relations with her, he is liable to be executed by the court. If her husband desires to divorce her, he must compose a get [a formal bill of divorce].
ג
וכיון שנקנית האשה ונעשית מקודשת אע"פ שלא נבעלה ולא נכנסה לבית בעלה הרי היא אשת איש והבא עליה חוץ מבעלה חייב מיתת ב"ד ואם רצה לגרש צריכה גט:
4
Before the Torah was given, when a man would meet a woman in the marketplace, and he and she desired, he could give her payment, engage in relations with her wherever they desired, and then depart. Such a woman is referred to as a harlot.3
When the Torah was given, [relations with] a harlot became forbidden, as [Deuteronomy 23:18] states: "There shall not be a harlot among the children of Israel."4 Therefore, a person who has relations with a woman for the sake of lust, without kiddushin, receives lashes as prescribed by the Torah, because he had relations with a harlot.
ד
קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא נותן לה שכרה ובועל אותה על אם הדרך והולך. וזו היא הנקראת קדשה. משנתנה התורה נאסרה הקדשה שנאמר לא תהיה קדשה מבנות ישראל. לפיכך כל הבועל אשה לשם זנות בלא קידושין לוקה מן התורה לפי שבעל קדשה:
5
Whenever it is forbidden to engage in relations from the Torah, and engaging in relations makes one liable for karet - i.e., the [forbidden relationships] mentioned in Parashat Acharei Mot, such as a person's mother, his sister, his daughter and the like - these relations are called arayot, and each particular forbidden relationship is called an ervah.5
ה
כל שאסר ביאתו בתורה וחייב על ביאתו כרת והם האמורות בפרשת אחרי מות הן הנקראות עריות וכל אחת מהן נקראת ערוה כגון אם ואחות ובת וכיוצא בהן:
6
There are other women with whom relations are forbidden according to the Oral Tradition; these prohibitions are Rabbinic in origin. These women are called shniyot (prohibitions of a secondary nature). There are twenty such women, including:
a) one's maternal grandmother; this prohibition continues upward without interruption: a person's maternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
b) the mother of a person's maternal grandfather; this prohibition applies to her alone [and not her forbears];
c) a person's paternal grandmother; this prohibition continues upward without interruption: a person's paternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
d) the mother of his paternal grandfather; this prohibition applies to her alone [and not her forbears];
e) the wife of his paternal grandfather; this prohibition continues upward without interruption; the wife of our Patriarch Jacob is forbidden to any one of us;
f) the wife of his maternal grandfather; this prohibition applies to her alone;
g) the wife of his father's maternal brother;
h) the wife of his mother's brother, whether a paternal or a maternal brother;
i) his son's daughter-in-law; this prohibition continues downward without interruption; any one of our wives is forbidden to our Patriarch Jacob;
j) the daughter-in-law of one's daughter; this prohibition applies to her alone;
k) the daughter of one's son's daughter; this prohibition applies to her alone;
l) the daughter of one's son's son; this prohibition applies to her alone;
m) the daughter of one's daughter's daughter; this prohibition applies to her alone;
n) the daughter of one's daughter's son; this prohibition applies to her alone;
o) the daughter of the son of one's wife's son; this prohibition applies to her alone;
p) the daughter of the daughter of one's wife's daughter; this prohibition applies to her alone;
q) the maternal grandmother of one's wife's father; this prohibition applies to her alone;
r) the paternal grandmother of one's wife's mother; this prohibition applies to her alone;
s) the maternal grandmother of one's wife's mother; this prohibition applies to her alone;
t) the paternal grandmother of one's wife's father; this prohibition applies to her alone.
Thus, the categories of shniyot that continue without interruption are four: one's maternal grandmother - this continues upward without interruption; one's paternal grandmother - this continues upward without interruption; the wife of one's paternal grandfather - this continues upward without interruption; and the wife of one's son's son - this continues downward without interruption.
ו
ויש נשים אחרות שהן אסורות מפי הקבלה ואיסורן מדברי סופרים והן הנקראות שניות מפני שהן שניות לעריות וכל אחת מהן נקראת שנייה. ועשרים נשים הן ואלו הן: א) אם אמו וזו אין לה הפסק אלא אפילו אם אם אם אמו עד מעלה מעלה אסורה: ב) אם אבי אמו בלבד: ג) אם אביו וזו אין לה הפסק אלא אפילו אם אם אם אביו עד למעלה אסורה: ד) אם אבי אביו בלבד: ה) אשת אבי אביו וזו אין לה הפסק אפילו אשת יעקב אבינו אסורה על אחד ממנו: ו) אשת אבי אמו בלבד: ז) אשת אחי האב מן האם: ח) אשת אחי האם בין מן האם בין מן האב: ט) כלת בנו וזו אין לה הפסק אפילו כלת בן בן בן בנו עד סוף כל העולם אסורה עד שתהיה אשת אחד ממנו שנייה על יעקב אבינו: י) כלת בתו בלבד: יא) בת בת בנו בלבד: יב) בת בן בנו בלבד: יג) בת בת בתו בלבד: יד) בת בן בתו בלבד: טו) בת בן בן אשתו בלבד: טז) בת בת בת אשתו בלבד: יז) אם אם אבי אשתו בלבד: יח) אם אב אם אשתו בלבד: יט) אם אם אם אשתו בלבד: כ) אם אב אבי אשתו בלבד. נמצאו השניות שאין להן הפסק ד'. אם האם עד למעלה. ואם האב עד למעלה. ואשת אבי האב עד למעלה. ואשת בן בנו עד למטה:
7
All relations with women that are forbidden by the Torah, but that are not punishable by karet, are referred to as issurei lavin (prohibitions forbidden by negative commandments); they are also referred to as issurei kedushah (prohibitions [that encourage] holiness).
They are nine: relations between a widow and a High Priest;6 those between a divorcee, a zonah,7 or a chalalah8 and either a High Priest or an ordinary priest,9 those between a bastard10 and a native-born Jewish male or female, those between a native-born Jewish woman and a Moabite or Ammonite convert,11 those between a man and his divorcee after she has been married to another person,12 those between a native-born Jewish woman and a man with crushed testicles or a cut member,13 and those between a yevamah and a man other than [one of her deceased husband's brothers] while she is still obligated to them.14
According to Rabbinic decree, an equation is established between a divorcee and a woman who undergoes chalitzah, and the latter is also forbidden [to engage in relations] with a priest. The Rabbis also placed netinim in the same status as bastards. In Hilchot Issurei Bi'ah, we will explain who the netinim are.15
ז
כל שאסר ביאתו בתורה ולא חייב עליו כרת הן הנקראים איסורי לאוין. ועוד נקראין איסורי קדושה ותשעה הן. ואלו הן. אלמנה לכהן גדול. גרושה או זונה או חללה בין לכהן גדול בין לכהן הדיוט. וממזרת לבן ישראל. ובת ישראל לממזר. ובת ישראל לעמוני ומואבי. ובת ישראל לפצוע דכא. וכרות שפכה. וגרושתו אחר שנשאת לאחר. ויבמה שנשאת לזר ועדיין רשות היבם עליה. החלוצה הרי היא כגרושה והיא אסורה לכהן מדברי סופרים. והנתינים הרי הם כממזרים אחד זכרים ואחד נקבות ואיסורם מדברי סופרים. ובהלכות איסורי ביאה יתבאר לך מה הם הנתינים:
8
There are certain relationships for which there is a prohibition resulting from a positive commandment [issurei aseh], but they are not prohibited by a negative commandment. There are three such prohibitions: the first and second generations of Egyptian or Edomite converts, both men and women [to all native-born Jews and Jewish women], and a woman who is not a virgin to a High Priest.
In these instances, there are no verses that state "He shall not enter [the congregation of God]..." or "he may not take...." The prohibition [against the marriage of the Edomite and Egyptian converts] is instead derived [from Deuteronomy 23:9], which states that "in the third generation they may enter the congregation of God." This implies that the first and second generations may not enter [this marriage group].
Similarly, from [the positive commandment, Leviticus 21:13]: "He [the High Priest] shall marry a virgin," we can derive that he is forbidden to marry a woman who is not a virgin. A prohibition that is derived from a positive commandment has the status of a positive commandment.
ח
ויש שאיסור ביאתן בעשה ואינו מחייבי לאוין ושלשה הם. מצרי ואדומי דור ראשון ודור שני אחד זכרים ואחד נקבות. ובעולה לכהן גדול. לפי שלא נאמר באלו לא יבוא או לא יקח אלא מכלל שנאמר דור שלישי יבוא להם בקהל ה' אתה למד שדור ראשון ושני לא יבוא. ומכלל שנאמר והוא אשה בבתוליה יקח אתה למד שאינה בתולה לא יקח. ולאו הבא מכלל עשה הרי הוא כעשה:
FOOTNOTES
1.
Sefer HaMitzvot (Positive Commandment 213) and Sefer HaChinuch (Mitzvah 552) include this as one of the Torah's 613 commandments.
2.
The Ra'avad and others object to this statement, noting that Kiddushin 4b derives the concept that the transfer of money is an effective means of formalizing a marriage bond from a gezerah shavah, a correlation between two verses in the Torah, indicating that this practice also has its source in the Torah.
The Maggid Mishneh and the Kessef Mishneh draw attention to the Rambam's statements in Sefer HaMitzvot (General Principle 2), which state that any law that is not explicitly stated in the Torah, but rather derived through the Thirteen Principles of Biblical exegesis, is considered to be Rabbinic in origin (midivrei soferim). This classification does not, however, in any way diminish the status of this practice, and it is as if it were explicitly stated in the Torah. Thus, a marriage bond formalized through the transfer of money has the same status as one formalized through either of the other means mentioned by the Rambam.
Rav Kapach differs and states that the Rambam altered the text in his later years, and the correct version states, "All three are from the Torah." In explanation, he draws attention to the Rambam's Commentary on the Mishnah (Kiddushin 1:1) and to one of the Rambam's responsa, and on this basis differs with the above principle.
He maintains that whenever the Rambam uses the expression midivrei soferim, he means that the practice is Rabbinic in origin and does not have the status of Torah law. The only practices that are considered to be ordained by the Torah are those explicitly stated in the Torah or mentioned by the Sages as having the status of Torah law.
In this context, he explains the Rambam's approach. Originally [as evidenced by the Rambam's statements in Sefer HaMitzvot (Positive Commandment 213)], the Rambam thought that sexual relations are the only kiddushin that are effective according to the Torah. For not only the effectiveness of the transfer of money, but also that of the transfer of a legal document is derived by the Sages only through Biblical exegesis. Afterwards, on the basis of certain passages that state that the effectiveness of the transfer of a legal document has the status of a Torah practice, the Rambam changed his opinion and wrote that the transfer of a document is also effective according to the Torah. This opinion is reflected in the Commentary on the Mishnah and the original version of the Mishneh Torah. Even later, the Rambam accepted the opinion that the effectiveness of the transfer of money also stems from the Torah itself. This is reflected in Chapter 3, Halachah 20, and the corrected text mentioned above.
(See Birkat Avraham, Responsum 44, in which the Rambam's son, Rabbenu Avraham, substantiates Rav Kapach's version of the Mishneh Torah.)
3.
The Ra'avad and others differ and maintain that a woman is not considered to be a harlot unless she is a professional prostitute. The difference between this approach and the Rambam's involves only the severity of the prohibition. Both agree that sexual relations outside the context of marriage are forbidden. With regard to a pilegesh, a woman one designates as a sexual partner but who is not consecrated as a wife, see Hilchot Melachim 4:4.
4.
Sefer HaMitzvot (Negative Commandment 355) and Sefer HaChinuch (Mitzvah 570) include this as one of the Torah's 613 commandments.
5.
These include incestuous and adulterous relationships as mentioned in Leviticus, Chapter 18. The forbidden relationships that are punishable by execution are discussed in Hilchot Issurei Bi'ah, Chapter 1, and those for which one is liable for karet and for which lashes are given are discussed in Hilchot Sanhedrin, Chapter 19.
6.
See Leviticus 21:14.
7.
Hilchot Issurei Bi'ah 18:1 defines this term as meaning either a woman who is not Jewish, a Jewish woman who has engaged in relations with a man she is forbidden to marry, or one who engages in relations with a challal (a male born from relations between a priest and a woman he is forbidden to marry).
8.
A woman who engages in relations with a priest despite a prohibition against doing so, or a female born from relations between a priest and a woman he is forbidden to marry (Hilchot Issurei Bi'ah 19:1).
9.
See Leviticus 21:7, 21:14.
10.
A bastard is defined as a person born from any of the forbidden sexual relations that are punishable by execution or karet, with the exception of relations with a woman in the niddah state. This term does not refer to a child born out of wedlock. Deuteronomy 23:3 forbids a bastard from marrying a native-born Jewish male or female.
11.
See Deuteronomy 23:4.
12.
See Deuteronomy 24:4.
13.
See Deuteronomy 23:2.
14.
A yevamah is a childless widow, who is obligated to marry one of her deceased husband's brothers or to be discharged of that obligation through the rite of chalitzah. Until she and her brother-in-law fulfill this rite, she is forbidden to marry anyone else. (See Deuteronomy 25:5-10.)
15.
The netinim are the Givonites, who were forbidden to marry into the Jewish people even after their conversion by Joshua. King David reinforced the ban against them. (See Hilchot Issurei Bi'ah 12:22-23.)
• Friday, 1 Tevet, 5777 · 30 December 2016
• "Today's Day"
• Wednesday, Tevet 1, Rosh Chodesh, 6th Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Revi'i with Rashi.
Tehillim: 1-9.
Tanya: Now these three garments (p. 13)...in these three garments (p. 15).
It is customary that one not davening with a minyan says the opening (p. 241) and closing (p. 245) b'rachot of Hallel even on days when "half Hallel"1 is said. In the concluding paragraph, yehal'lucha (p.245) omit the word "Al." All tefillin2 should be worn (then, later, taken off) before Musaf (p. 245), but the daily Torah lessons are studied after concluding the entire service.
FOOTNOTES
1.See instructions, Siddur p. 241.
2.See Menachem Av 19.
• Daily Thought:
The Last War
Some people are waiting for a final, apocalyptic war.
But the final war is fought
not on battlefields,
nor at sea,
nor in the skies above.
Neither is it a war between leaders or nations.
The final war is fought in the heart of each human being,
with the armies of his or her deeds in this world.
The final war is the battle of Chanukah
and the miracle of light.
-------
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