Daily Quote:
A soul may descend to earth and live seventy or eighty years for the sole purpose of doing a favor for another -- a spiritual favor, or even a material favor[Rabbi Israel Baal Shem Tov]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayishlach, 1st Portion (Genesis 32:4-32:13) with Rashi
• Genesis Chapter 32
4Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. דוַיִּשְׁלַ֨ח יַֽעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם:
Jacob sent angels: Heb. מַלְאָכִים, literally angels (Gen. Rabbah 75:4). וישלח יעקב מלאכים: מלאכים ממש:
to the land of Seir: Heb. אַרְצָה שֵׂעִיר [like] לְאֶרֶץ שֵׂעִיר, to the land of Seir. [In] every word that requires the prefix “lammed” [to] at the beginning, Scripture placed a“heh” at the end. — [from Yev. 13b] ארצה שעיר: לארץ שעיר, כל תיבה שצריכה למ"ד בתחילתה הטיל לה הכתוב ה"א בסופה:
5And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Jacob, "I have sojourned with Laban, and I have tarried until now. הוַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹֽאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַֽעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָֽאֵחַ֖ר עַד־עָֽתָּה:
I have sojourned: Heb. גַּרְתִּי. I did not become an officer or a dignitary, but a stranger (גֵּר) . It is not worthwhile for you to hate me on account of your father’s blessing, [with] which he blessed me (27:29):“You shall be a master over your brothers,” for it was not fulfilled in me (Tanchuma Buber Vayishlach 5). Another explanation: גַּרְתִּי has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds. גרתי: לא נעשיתי שר וחשוב אלא גר, אינך כדאי לשנוא אותי על ברכות אביך שברכני (לעיל כז כט) הוה גביר לאחיך, שהרי לא נתקיימה בי. דבר אחר גרתי בגימטריא תרי"ג, כלומר עם לבן הרשע גרתי ותרי"ג מצות שמרתי ולא למדתי ממעשיו הרעים:
6And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.' " ווַֽיְהִי־לִי֙ שׁ֣וֹר וַֽחֲמ֔וֹר צֹ֖אן וְעֶ֣בֶד וְשִׁפְחָ֑ה וָֽאֶשְׁלְחָה֙ לְהַגִּ֣יד לַֽאדֹנִ֔י לִמְצֹא־חֵ֖ן בְּעֵינֶֽיךָ:
And I have acquired oxen and donkeys: My father said to me, (27:28):“of the dew of the heavens and [of] the fatness of the earth,” but this is neither from the heavens nor from the earth. — [from Tanchuma Buber Vayishlach 5] ויהי לי שור וחמור: אבא אמר לי (כז כח) מטל השמים ומשמני הארץ, זו אינה לא מן השמים ולא מן הארץ:
oxen and donkeys: Heb. שׁוֹר וַחִמוֹר, lit., an ox and a donkey. It is customary to call many oxen “ox.” A person says to his companion at night, “The rooster has crowed,” but does not say, “The roosters have crowed.” - [from Tanchuma Buber Vayishlach 5] שור וחמור: דרך ארץ לומר על שורים הרבה שור. אדם אומר לחבירו בלילה קרא התרנגול, ואינו אומר קראו התרנגולים:
and I have sent to tell [this] to my master: to let [you] know that I am coming to you. — ואשלחה להגיד לאדוני: להודיע שאני בא אליך:
to find favor in your eyes: That I am at peace with you and seek your love. — למצא חן בעיניך: שאני שלם עמך ומבקש אהבתך:
7The angels returned to Jacob, saying, "We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him." זוַיָּשֻׁ֨בוּ֙ הַמַּלְאָכִ֔ים אֶל־יַֽעֲקֹ֖ב לֵאמֹ֑ר בָּ֤אנוּ אֶל־אָחִ֨יךָ֙ אֶל־עֵשָׂ֔ו וְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔ וְאַרְבַּע־מֵא֥וֹת אִ֖ישׁ עִמּֽוֹ:
We came to your brother, to Esau: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. He still has hatred (Genesis Rabbah 75:7). באנו אל אחיך אל עשו: שהיית אומר אחי הוא, אבל הוא נוהג עמך כעשו הרשע, עודנו בשנאתו:
8Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps. חוַיִּירָ֧א יַֽעֲקֹ֛ב מְאֹ֖ד וַיֵּ֣צֶר ל֑וֹ וַיַּ֜חַץ אֶת־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ וְאֶת־הַצֹּ֧אן וְאֶת־הַבָּקָ֛ר וְהַגְּמַלִּ֖ים לִשְׁנֵ֥י מַֽחֲנֽוֹת:
Jacob became…frightened, and…distressed: He was frightened lest he be killed (Gen. Rabbah 75:2, Tanchuma, Vayishlach 4), and he was distressed that he might kill others. ויירא ויצר: ויירא שמא יהרג, ויצר לו אם יהרוג הוא את אחרים:
9And he said, "If Esau comes to one camp and strikes it down, the remaining camp will escape." טוַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּֽחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּֽחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה:
one camp and strikes it down: Heb. וְהִכָּהוּ הַמַחִנֶה הָאַחַת. [The word] מַחִנֶה is used both in the masculine and feminine genders. [Other examples are:] (Ps. 27:3):“If a camp encamps (תַּחִנֶה) against me.” This is feminine. (Below, 33: 8)“this (הַזֶה) camp.” That is masculine. Likewise, there are other things (nouns) that are used both in the masculine and feminine genders, e.g. (above 19:23):“The sun (הַשֶׁמֶשׁ) came out (יָצָא) upon the earth” ; (Ps. 19:7):“From the end of the heavens is its source (מוֹצָאוֹ) .” These are masculine. (II Kings 3:22):“the sun shone (זָרְחָה) on the water.” This is feminine. And likewise, רוּחַ, wind (Job 1:19):“when, behold, a great (גְדוֹלָה) wind came (בָּאָה) .” This is feminine;“and struck (וַיִגַע) the four corners of the house.” This is masculine. [Another instance is] (I Kings 19:11):“and a great (גְדוֹלָה) and strong (וְחָזָק) wind, splitting (מְפָרֵק) mountains.” This is both masculine and feminine. Likewise, אֵשׁ, fire, as (Num. 16:35):“And fire went forth (יָצְאָה) from before the Lord,” feminine gender; (Ps. 104:4):"burning (לֹהֵט) fire, masculine gender. המחנה האחת והכהו: מחנה משמש לשון זכר ולשון נקבה. (תהלים כז ג) אם תחנה עלי מחנה, הרי לשון נקבה, (לג ח) המחנה הזה, לשון זכר. וכן יש שאר דברים משמשים לשון זכר ולשון נקבה, (לעיל יט כג) השמש יצא על הארץ, (תהלים יט ז) מקצה השמים מוצאו, הרי לשון זכר. (מ"ב ג כב) השמש זרחה על המים, הרי לשון נקבה. וכן רוח (איוב א יט) והנה רוח גדולה באה, הרי לשון נקבה, (שם) ויגע בארבע פנות הבית, הרי לשון זכר, (מ"א יט יא) ורוח גדולה וחזק מפרק הרים, הרי לשון זכר ולשון נקבה. וכן אש (במדבר טז לה) ואש יצאה מאת ה', לשון נקבה. (תהלים קד ד) אש לוהט, לשון זכר:
the remaining camp will escape: Against his will, for I will wage war with him. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “God of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Tanchuma Buber, Vayishlach 6] והיה המחנה הנשאר לפליטה: על כרחו כי אלחם עמו. התקין עצמו לשלשה דברים לדורון, לתפלה ולמלחמה. לדורון להלן (פסוק כב) ותעבור המנחה על פניו. לתפלה (פסוק י) אלהי אבי אברהם. למלחמה והיה המחנה הנשאר לפליטה:
10And Jacob said, "O God of my father Abraham and God of my father Isaac, the Lord, Who said to me, 'Return to your land and to your birthplace, and I will do good to you.' יוַיֹּ֘אמֶר֘ יַֽעֲקֹב֒ אֱלֹהֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵֽאלֹהֵ֖י אָבִ֣י יִצְחָ֑ק יְהֹוָ֞ה הָֽאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמֽוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ:
and God of my father Isaac: But elsewhere (31:42), it says: and the Fear of Isaac. Moreover, why did he repeat the Tetragrammaton? Scripture should have written: “Who said to me, ‘Return to your land, etc.’ ” Rather, so did Jacob say before the Holy One, blessed be He: You gave me two promises: one when I left my father’s house from Beer-sheba, when You said to me (28: 13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” and there You said to me, (ibid., verse 15): “and I will guard you wherever you go.” And in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.” There You revealed Yourself to me with the Tetragrammaton alone, for it is said:“And the Lord (יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’” With these two promises I am coming before You. ואלהי אבי יצחק: ולהלן הוא אומר (לא מב) ופחד יצחק, ועוד מהו שחזר והזכיר שם המיוחד, היה לו לכתוב האומר אלי שוב לארצך וגו'. אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, שאמרת לי (כח יג) אני ה' אלהי אברהם אביך ואלהי יצחק, ושם אמרת לי (שם טו) ושמרתיך בכל אשר תלך. ובבית לבן אמרת לי (לא ג) שוב אל ארץ אבותיך ולמולדתך ואהיה עמך, ושם נגלית אלי בשם המיוחד לבדו, שנאמר (לא ג) ויאמר ה' אל יעקב שוב אל ארץ אבותיך וגו', בשתי הבטחות האלו אני בא לפניך:
11I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. יאקָטֹ֜נְתִּי מִכֹּ֤ל הַֽחֲסָדִים֙ וּמִכָּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֨רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַֽחֲנֽוֹת:
I have become small: My merits have diminished because of the kindnesses and the truth that You have rendered me. Therefore, I fear lest I have became sullied with sin since [the time that] You promised me, and it will cause me to be delivered into Esau’s hand[s]. — [from Shab. 32a, Ta’anith 20b, Ber. 41] קטנתי מכל החסדים: נתמעטו זכיותי על ידי החסדים והאמת שעשית עמי, לכך אני ירא, שמא משהבטחתני נתלכלכתי בחטא ויגרום לי להמסר ביד עשו:
and from all the truth: The realization of Your words, that You kept for me all the promises that You made to me. ומכל האמת: אמיתת דבריך, ששמרת לי כל ההבטחות שהבטחתני:
for with my staff: I had with me neither silver nor gold nor livestock, but only my staff. The Midrash Aggadah states: He placed his staff into the Jordan, and the Jordan split. — [from Tanchuma Buber, Vayetze 3; Aggadath Bereishith 45:2]] כי במקלי: לא היה עמי לא כסף ולא זהב ולא מקנה אלא מקלי לבדו. ומדרש אגדה נתן מקלו בירדן ונבקע הירדן:
12Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. יבהַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָֽנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים:
from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau. — [apparently from Gen. Rabbah 75:7] מיד אחי מיד עשו: מיד אחי שאין נוהג עמי כאח אלא כעשו הרשע:
13And You said, 'I will surely do good with you, and I will make your seed [as numerous] as the sand of the sea, which cannot be counted because of multitude.'" יגוְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִסָּפֵ֖ר מֵרֹֽב:
I will surely do good: Heb. הֵיטֵב אֵיטִיב. [The double expression denotes:] הֵיטֵב, [I will do good] in your merit; אֵיטִיב, [I will do good] in the merit of your forefathers (Gen. Rabbah 76:7). היטב איטיב: היטב בזכותך, איטיב בזכות אבותיך:
and I will make your seed [as numerous] as the sand of the sea: Now where did He tell him this? Is it not so that He said to him only (28:14): “And your seed shall be like the dust of the earth” ? But He said to him (ibid. 15): “for I will not forsake you until I have done for you what I have spoken concerning you,” and to Abraham He said (22:17): “I will surely bless you, and I will surely multiply your seed as the stars of the heavens and as the sand that is on the seashore.” ושמתי את זרעך כחול הים: והיכן אמר לו כן, והלא לא אמר לו אלא (שם כח יד) והיה זרעך כעפר הארץ. אלא שאמר לו (כח טו) כי לא אעזבך עד אשר אם עשיתי את אשר דברתי לך, ולאברהם אמר (כב יז) הרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים:
• Daily Tehillim: Psalms Chapters 60-65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 11 Kislev, 5777 · 11 December 2016
• Kuntres Acharon, middle of Essay 4
Chumash: Parshat Vayishlach, 1st Portion (Genesis 32:4-32:13) with Rashi
• Genesis Chapter 32
4Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. דוַיִּשְׁלַ֨ח יַֽעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם:
Jacob sent angels: Heb. מַלְאָכִים, literally angels (Gen. Rabbah 75:4). וישלח יעקב מלאכים: מלאכים ממש:
to the land of Seir: Heb. אַרְצָה שֵׂעִיר [like] לְאֶרֶץ שֵׂעִיר, to the land of Seir. [In] every word that requires the prefix “lammed” [to] at the beginning, Scripture placed a“heh” at the end. — [from Yev. 13b] ארצה שעיר: לארץ שעיר, כל תיבה שצריכה למ"ד בתחילתה הטיל לה הכתוב ה"א בסופה:
5And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Jacob, "I have sojourned with Laban, and I have tarried until now. הוַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹֽאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַֽעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָֽאֵחַ֖ר עַד־עָֽתָּה:
I have sojourned: Heb. גַּרְתִּי. I did not become an officer or a dignitary, but a stranger (גֵּר) . It is not worthwhile for you to hate me on account of your father’s blessing, [with] which he blessed me (27:29):“You shall be a master over your brothers,” for it was not fulfilled in me (Tanchuma Buber Vayishlach 5). Another explanation: גַּרְתִּי has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds. גרתי: לא נעשיתי שר וחשוב אלא גר, אינך כדאי לשנוא אותי על ברכות אביך שברכני (לעיל כז כט) הוה גביר לאחיך, שהרי לא נתקיימה בי. דבר אחר גרתי בגימטריא תרי"ג, כלומר עם לבן הרשע גרתי ותרי"ג מצות שמרתי ולא למדתי ממעשיו הרעים:
6And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.' " ווַֽיְהִי־לִי֙ שׁ֣וֹר וַֽחֲמ֔וֹר צֹ֖אן וְעֶ֣בֶד וְשִׁפְחָ֑ה וָֽאֶשְׁלְחָה֙ לְהַגִּ֣יד לַֽאדֹנִ֔י לִמְצֹא־חֵ֖ן בְּעֵינֶֽיךָ:
And I have acquired oxen and donkeys: My father said to me, (27:28):“of the dew of the heavens and [of] the fatness of the earth,” but this is neither from the heavens nor from the earth. — [from Tanchuma Buber Vayishlach 5] ויהי לי שור וחמור: אבא אמר לי (כז כח) מטל השמים ומשמני הארץ, זו אינה לא מן השמים ולא מן הארץ:
oxen and donkeys: Heb. שׁוֹר וַחִמוֹר, lit., an ox and a donkey. It is customary to call many oxen “ox.” A person says to his companion at night, “The rooster has crowed,” but does not say, “The roosters have crowed.” - [from Tanchuma Buber Vayishlach 5] שור וחמור: דרך ארץ לומר על שורים הרבה שור. אדם אומר לחבירו בלילה קרא התרנגול, ואינו אומר קראו התרנגולים:
and I have sent to tell [this] to my master: to let [you] know that I am coming to you. — ואשלחה להגיד לאדוני: להודיע שאני בא אליך:
to find favor in your eyes: That I am at peace with you and seek your love. — למצא חן בעיניך: שאני שלם עמך ומבקש אהבתך:
7The angels returned to Jacob, saying, "We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him." זוַיָּשֻׁ֨בוּ֙ הַמַּלְאָכִ֔ים אֶל־יַֽעֲקֹ֖ב לֵאמֹ֑ר בָּ֤אנוּ אֶל־אָחִ֨יךָ֙ אֶל־עֵשָׂ֔ו וְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔ וְאַרְבַּע־מֵא֥וֹת אִ֖ישׁ עִמּֽוֹ:
We came to your brother, to Esau: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. He still has hatred (Genesis Rabbah 75:7). באנו אל אחיך אל עשו: שהיית אומר אחי הוא, אבל הוא נוהג עמך כעשו הרשע, עודנו בשנאתו:
8Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps. חוַיִּירָ֧א יַֽעֲקֹ֛ב מְאֹ֖ד וַיֵּ֣צֶר ל֑וֹ וַיַּ֜חַץ אֶת־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ וְאֶת־הַצֹּ֧אן וְאֶת־הַבָּקָ֛ר וְהַגְּמַלִּ֖ים לִשְׁנֵ֥י מַֽחֲנֽוֹת:
Jacob became…frightened, and…distressed: He was frightened lest he be killed (Gen. Rabbah 75:2, Tanchuma, Vayishlach 4), and he was distressed that he might kill others. ויירא ויצר: ויירא שמא יהרג, ויצר לו אם יהרוג הוא את אחרים:
9And he said, "If Esau comes to one camp and strikes it down, the remaining camp will escape." טוַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּֽחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּֽחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה:
one camp and strikes it down: Heb. וְהִכָּהוּ הַמַחִנֶה הָאַחַת. [The word] מַחִנֶה is used both in the masculine and feminine genders. [Other examples are:] (Ps. 27:3):“If a camp encamps (תַּחִנֶה) against me.” This is feminine. (Below, 33: 8)“this (הַזֶה) camp.” That is masculine. Likewise, there are other things (nouns) that are used both in the masculine and feminine genders, e.g. (above 19:23):“The sun (הַשֶׁמֶשׁ) came out (יָצָא) upon the earth” ; (Ps. 19:7):“From the end of the heavens is its source (מוֹצָאוֹ) .” These are masculine. (II Kings 3:22):“the sun shone (זָרְחָה) on the water.” This is feminine. And likewise, רוּחַ, wind (Job 1:19):“when, behold, a great (גְדוֹלָה) wind came (בָּאָה) .” This is feminine;“and struck (וַיִגַע) the four corners of the house.” This is masculine. [Another instance is] (I Kings 19:11):“and a great (גְדוֹלָה) and strong (וְחָזָק) wind, splitting (מְפָרֵק) mountains.” This is both masculine and feminine. Likewise, אֵשׁ, fire, as (Num. 16:35):“And fire went forth (יָצְאָה) from before the Lord,” feminine gender; (Ps. 104:4):"burning (לֹהֵט) fire, masculine gender. המחנה האחת והכהו: מחנה משמש לשון זכר ולשון נקבה. (תהלים כז ג) אם תחנה עלי מחנה, הרי לשון נקבה, (לג ח) המחנה הזה, לשון זכר. וכן יש שאר דברים משמשים לשון זכר ולשון נקבה, (לעיל יט כג) השמש יצא על הארץ, (תהלים יט ז) מקצה השמים מוצאו, הרי לשון זכר. (מ"ב ג כב) השמש זרחה על המים, הרי לשון נקבה. וכן רוח (איוב א יט) והנה רוח גדולה באה, הרי לשון נקבה, (שם) ויגע בארבע פנות הבית, הרי לשון זכר, (מ"א יט יא) ורוח גדולה וחזק מפרק הרים, הרי לשון זכר ולשון נקבה. וכן אש (במדבר טז לה) ואש יצאה מאת ה', לשון נקבה. (תהלים קד ד) אש לוהט, לשון זכר:
the remaining camp will escape: Against his will, for I will wage war with him. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “God of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Tanchuma Buber, Vayishlach 6] והיה המחנה הנשאר לפליטה: על כרחו כי אלחם עמו. התקין עצמו לשלשה דברים לדורון, לתפלה ולמלחמה. לדורון להלן (פסוק כב) ותעבור המנחה על פניו. לתפלה (פסוק י) אלהי אבי אברהם. למלחמה והיה המחנה הנשאר לפליטה:
10And Jacob said, "O God of my father Abraham and God of my father Isaac, the Lord, Who said to me, 'Return to your land and to your birthplace, and I will do good to you.' יוַיֹּ֘אמֶר֘ יַֽעֲקֹב֒ אֱלֹהֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵֽאלֹהֵ֖י אָבִ֣י יִצְחָ֑ק יְהֹוָ֞ה הָֽאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמֽוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ:
and God of my father Isaac: But elsewhere (31:42), it says: and the Fear of Isaac. Moreover, why did he repeat the Tetragrammaton? Scripture should have written: “Who said to me, ‘Return to your land, etc.’ ” Rather, so did Jacob say before the Holy One, blessed be He: You gave me two promises: one when I left my father’s house from Beer-sheba, when You said to me (28: 13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” and there You said to me, (ibid., verse 15): “and I will guard you wherever you go.” And in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.” There You revealed Yourself to me with the Tetragrammaton alone, for it is said:“And the Lord (יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’” With these two promises I am coming before You. ואלהי אבי יצחק: ולהלן הוא אומר (לא מב) ופחד יצחק, ועוד מהו שחזר והזכיר שם המיוחד, היה לו לכתוב האומר אלי שוב לארצך וגו'. אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, שאמרת לי (כח יג) אני ה' אלהי אברהם אביך ואלהי יצחק, ושם אמרת לי (שם טו) ושמרתיך בכל אשר תלך. ובבית לבן אמרת לי (לא ג) שוב אל ארץ אבותיך ולמולדתך ואהיה עמך, ושם נגלית אלי בשם המיוחד לבדו, שנאמר (לא ג) ויאמר ה' אל יעקב שוב אל ארץ אבותיך וגו', בשתי הבטחות האלו אני בא לפניך:
11I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. יאקָטֹ֜נְתִּי מִכֹּ֤ל הַֽחֲסָדִים֙ וּמִכָּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֨רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַֽחֲנֽוֹת:
I have become small: My merits have diminished because of the kindnesses and the truth that You have rendered me. Therefore, I fear lest I have became sullied with sin since [the time that] You promised me, and it will cause me to be delivered into Esau’s hand[s]. — [from Shab. 32a, Ta’anith 20b, Ber. 41] קטנתי מכל החסדים: נתמעטו זכיותי על ידי החסדים והאמת שעשית עמי, לכך אני ירא, שמא משהבטחתני נתלכלכתי בחטא ויגרום לי להמסר ביד עשו:
and from all the truth: The realization of Your words, that You kept for me all the promises that You made to me. ומכל האמת: אמיתת דבריך, ששמרת לי כל ההבטחות שהבטחתני:
for with my staff: I had with me neither silver nor gold nor livestock, but only my staff. The Midrash Aggadah states: He placed his staff into the Jordan, and the Jordan split. — [from Tanchuma Buber, Vayetze 3; Aggadath Bereishith 45:2]] כי במקלי: לא היה עמי לא כסף ולא זהב ולא מקנה אלא מקלי לבדו. ומדרש אגדה נתן מקלו בירדן ונבקע הירדן:
12Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. יבהַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָֽנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים:
from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau. — [apparently from Gen. Rabbah 75:7] מיד אחי מיד עשו: מיד אחי שאין נוהג עמי כאח אלא כעשו הרשע:
13And You said, 'I will surely do good with you, and I will make your seed [as numerous] as the sand of the sea, which cannot be counted because of multitude.'" יגוְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִסָּפֵ֖ר מֵרֹֽב:
I will surely do good: Heb. הֵיטֵב אֵיטִיב. [The double expression denotes:] הֵיטֵב, [I will do good] in your merit; אֵיטִיב, [I will do good] in the merit of your forefathers (Gen. Rabbah 76:7). היטב איטיב: היטב בזכותך, איטיב בזכות אבותיך:
and I will make your seed [as numerous] as the sand of the sea: Now where did He tell him this? Is it not so that He said to him only (28:14): “And your seed shall be like the dust of the earth” ? But He said to him (ibid. 15): “for I will not forsake you until I have done for you what I have spoken concerning you,” and to Abraham He said (22:17): “I will surely bless you, and I will surely multiply your seed as the stars of the heavens and as the sand that is on the seashore.” ושמתי את זרעך כחול הים: והיכן אמר לו כן, והלא לא אמר לו אלא (שם כח יד) והיה זרעך כעפר הארץ. אלא שאמר לו (כח טו) כי לא אעזבך עד אשר אם עשיתי את אשר דברתי לך, ולאברהם אמר (כב יז) הרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים:
• Daily Tehillim: Psalms Chapters 60-65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 11 Kislev, 5777 · 11 December 2016
• Kuntres Acharon, middle of Essay 4
• והטעם: משום דחב״ד דעשיה דבחינת נשמה, הוא מקור החיות דחב״ד דנפש רוח
• Rambam - Sunday, 11 Kislev, 5777 · 11 December 2016
The reason for this transcendence is that the ChaBaD of Asiyah of the state of Neshamah is the source of life of ChaBaD of Nefesh-Ruach
ותולדותיהן והתהוותן מאין ליש עם תולדותיהן, עד סוף העשיה, היא הארץ וכל צבאה
and their offspring, and their coming into being ex nihilo with their offspring, unto the ultimate stage of Asiyah, namely the earth and all its hosts.
The ChaBaD of Asiyah (in the state of Neshamah) is thus a source for created beings.
אבל חב״ד דהלכות וטעמיהן, שבמלכות דבריאה ויצירה
But as to the ChaBaD of the laws with their rationales, that are in Malchut of Beriah and Yetzirah,
This level of ChaBaD is not a source of created beings; rather:
ענין החכמה היא בתיקון פרצופי האצילות
the function of the Chochmah [within them] is the rectification of the visages of Atzilut,
שבהן תלוין כל טעמי המצות
upon which are dependent all the rationales of the commandments —
מצות עשה בה׳ חסדים, ומצות לא תעשה בה׳ גבורות
[the rationales of] the positive commandments [depend] on the five attributes of Kindness of Za of Atzilut,and [the rationales of] the prohibitions in the five attributes of Severity of Za of Atzilut.
ומשום הכי נמי כשירדו להתלבש בנבראים
Therefore, even when they descended to be clothed in created beings,
Even when the rationales for the laws, that essentially derive from visages of Atzilut, descended to become rationales for laws for created beings, —
הן במלכות דבריאה ויצירה, דבחינת נשמה דוקא, שהוא מכלים דאצילות
they are in Malchut of Beriah and Yetzirah of the specific [G‑dly] state of Neshamah, which is of the vessels of Atzilut — for the thirty vessels of Zu”n of Atzilut become a Neshamah for Beriah, Yetzirah and Asiyah,
ולא בבחינת נפש רוח
and not of the degree of Ruach and Nefesh; the rationales for the laws did not vest themselves within Ruach and Nefesh, which are created beings.
ואף דחב״ד דבריאה יצירה דבחינת נשמה, שגבהה מאד מעלתן על בחינת מלכות דבריאה יצירה דנשמה
Now though ChaBaD of Beriah-Yetzirah of the state of Neshamah by far transcend Malchut of Beriah-Yetzirah of the state of Neshamah, for ChaBaD is the highest of the Sefirot of the world, while Malchut is the lowest,
ואף על פי כן, הן מקור לחב״ד דבריאה יצירה של בחינת נפש רוח, שהן המלאכים
still, [the ChaBaD of Beriah and Yetzirah] are the source for ChaBaD of Beriah-Yetzirah of the state of Nefesh-Ruach, namely the angels.
How do we then say that Malchut of Beriah and Yetzirah of the state of Neshamah cannot descend to become a source for created beings, when ChaBaD of Beriah and Yetzirah of the state of Neshamah that is far loftier than Malchut does serve as a source for created beings?
לא קשיא מידי
This is not a question at all.
דבאמת המלאכים והנשמות אינן אלא מטפה הנמשכת מחב״ד דנשמה ליסוד ז״א, וניתן לנוקבא
For in truth, the angels and souls that are created of ChaBaD of Beriah and Yetzirah are only of a drop drawn from ChaBaD of the Neshamah to the attribute of Yesod of Za, and then transmitted to nukva, i.e., to Malchut,
ומשם יצאו בבחינת לידה
and from there they (the souls and angels) went forth in a state of “birth” — a new entity resulted.
Thus, this is not a mere emanation from ChaBaD, as is the case with laws, for such an emanation cannot in fact serve as a source of created beings. Rather, it resembles the drop that brings about a birth. For this reason it is possible that created beings should result even from ChaBaD of Beriah and Yetzirah.
כי אף אם תמצי לומר שנבראו מהארת הכלים דנוקבא דאצילות, הרי הם היורדים ונעשים נשמה
For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, nevertheless, they themselves descend into Beriah, Yetzirah and Asiyah and become Neshamah unto them.
אבל עצמות חב״ד דנשמה מתפשט בו׳ קצוות דזו״ן
But the essence of ChaBaD of Neshamah extends into the “six directions” of Zu”n,
ושם הם שיתא סדרי משנה וגמרא
and there they are the Six Orders of Mishnah and the Gemara — the laws of the Torah.
The essence of ChaBaD thus descends specifically within the laws of the Torah, which are Divinity. Torah, in turn, descends within the level of Neshamah, which is also Divinity.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 165
Resting on Yom Kippur
"[Yom Kippur] shall be a Sabbath of solemn rest for you"—Leviticus 16:31.
We are commanded to rest, by abstaining from creative work, on the tenth day of Tishrei—Yom Kippur.
Full text of this Mitzvah »• Resting on Yom Kippur
Positive Commandment 165
Translated by Berel Bell
The 165th mitzvah is that we are commanded to refrain from the various categories of melachah1 and prohibited activities2 on this day [of Yom Kippur]
The source of this commandment is G‑d's statement,3 "It is a Sabbath of Sabbaths to you."
We have already explained many times4 that the term Shabbason indicates a positive commandment.5
FOOTNOTES
1.See first footnote in N320.
2.. Kapach, 5731, footnote 23 points out that the Arabic word, "ashgal" refers in this context to all other types of prohibited activity.
3.Lev. 16:31.
4.See P90, P135, P159, and P163.
5.Since this mitzvah prohibits melachah, it would seem to be a negative commandment. However, since the term "Shabbason" is used, the mitzvah is counted among the positive commandments.
• Negative Commandment 329
Working on Yom Kippur
"And you shall do no work on that very day [of Yom Kippur]"—Leviticus 23:28.
We are forbidden to engage in any creative work on the tenth of Tishrei, Yom Kippur.
Full text of this Mitzvah »• Working on Yom Kippur
Negative Commandment 329
Translated by Berel Bell
The 329th prohibition is that we are forbidden from performing melachah1 on Yom Kippur.
The source of this commandment is G‑d's statement,2 "Do not do any melachah [on this day, because it is a day of atonement]."
If one intentionally transgresses this commandment, the punishment is kores3 as explained in Scripture.4 If the act was unintentional, he must bring a sin-offering.5
The details of this commandment are explained in tractate Beitza6 and Megillah.7
FOOTNOTES
1.See first footnote in N320.
2.Lev. 23:28.
3.See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before death). See also Hilchos Teshuvah, Chapter 8, Halachah. 1.
4.Lev. 23:30. "If one does any work on this day, I will destroy him [i.e. punish him with kores] from among his people."
5.See P69. This offering is called a "fixed sin-offering," to distinguish it from the offering of adjustable value (P72).
6.18b.
7.30b.
• Positive Commandment 164
Fasting on Yom Kippur
"You shall afflict your souls"—Leviticus 16:29.
We are commanded to fast on the tenth of Tishrei, Yom Kippur. We afflict ourselves by abstaining from food and drink, the nourishment of the soul.
We are also commanded to refrain on Yom Kippur from bathing, applying creams or ointments, wearing [leather] shoes and engaging in marital relations.
Full text of this Mitzvah »• Fasting on Yom Kippur
Positive Commandment 164
Translated by Berel Bell
Positive Commandment 165
The 164th mitzvah is that we are commanded to fast on the tenth of Tishrei [i.e. Yom Kippur].
The source of this commandment is G‑d's statement1 (exalted be He), "You must afflict your lives."
The Sifra explains: "The expression 'You must afflict your lives' refers to 'affliction' that affects one's actual life. What is that? Eating and drinking."
The Oral Tradition2 explains that one must also refrain from bathing, anointing, wearing leather shoes, and engaging in marital relations.
The source that one must refrain from all these activities is the verse,3 "It is a Sabbath of Sabbaths to you, and you must afflict your lives." The verse says, "Sabbath of Sabbaths," to indicate that one must refrain [observe a "Sabbath"] from the various categories of melachah4 and prohibited activities, and that one must refrain [observe a "Sabbath"] from those things which nourish and sustain the body. The Sifra says, "What is the source that bathing, anointing, and marital relations are forbidden on Yom Kippur? From the verse, 'Sabbath of Sabbaths.' " This means that one must refrain [observe a "Sabbath"] from these activities in order to reach the state of affliction.5
FOOTNOTES
1.Lev. 16:29.
2.See Yoma 73a.
3.Lev. 16:31.
4.See P165.
5.Therefore the verse says, "It is a Sabbath of Sabbaths to you, and you must afflict your lives": through making a "Sabbath" (i.e. refraining from these activities), one reaches a state of affliction.
• Negative Commandment 196
Eating on Yom Kippur
"For any soul that shall not be afflicted... shall be cut off..."—Leviticus 23:29.
It is forbidden to eat on the tenth of Tishrei, Yom Kippur.
Full text of this Mitzvah »
• Eating on Yom Kippur
Negative Commandment 196
Translated by Berel Bell
The 196th prohibition is that we are forbidden from eating on Yom Kippur.
There is no verse in the Torah that explicitly prohibits this act.1 However, since the punishment – that one who eats is punished by kores – is mentioned, we know that eating is counted as a prohibition.
The source which describes the punishment is G‑d's statement,2 "If anyone does not fast on this day, he shall be punished by kores."
In the beginning of Tractate Kerisus, all those who are punished by kores are listed, and one who eats on Yom Kippur is listed among them. It also explains that all mitzvos which are punishable by kores are prohibitions, except for the Pesach sacrifice and circumcision. Therefore, clearly eating on Yom Kippur counts as a prohibition.
Therefore, if one intentionally transgresses this commandment, the punishment is kores, and if the act was unintentional, he must bring a sin-offering, as explained in the beginning of Tractate Kerisus.
This [i.e. that eating on Yom Kippur counts also as a prohibition] is also explained in the Tractate Horiyos,3 which rules that one is required to bring a sin-offering only if one violates a prohibition. The proof for this is G‑d's statement4 (may He be exalted and elevated) regarding those who are required to bring a sin-offering, "[And they violate] one of the prohibitory commandments of G‑d."
The Sifra says5: "The verse, 'If anyone does not fast on this day, he shall be punished by kores", describes the punishment for not fasting. However, we do not have a verse to serve as the actual prohibition.
But [there is an "extra" verse that serves as the actual prohibition;] we do not really need a verse to tell you the punishment for doing melachah on Yom Kippur, because we could derive it from the following kal vechomer:6 if for the prohibition of fasting, which [applies only on Yom Kippur, and] not on Shabbos and holidays, one receives punishment, then certainly for the prohibition of melachah, which applies on holidays and Shabbos [and is therefore more strict] one should receive punishment. If so, why is there a verse stating the punishment for doing melachah? From it we learn the actual prohibition of eating on Yom Kippur: just as the punishment for melachah follows its prohibition, so too the punishment for eating follows its prohibition."
The details of this mitzvah are explained in Tractate Yoma.
FOOTNOTES
1.The rule is that every prohibition has one verse which tells you that the act is prohibited, and another verse which gives the punishment for the transgression. (See N195.) Regarding not eating on Yom Kippur, the only apparent verse is the one describing the punishment. The Rambam therefore first explains how we know that eating on Yom Kippur counts as a prohibition, and then explains which verse tells us the actual prohibition.
2.Lev. 23:29.
3.See Rambam's Commentary on the Mishneh, Ch. 2, Mishneh 4.
4.Lev. 4:13.
5.After having established that not eating on Yom Kippur must be a prohibition, the Rambam now quotes the Sifra, which identifies the verse that serves as the actual prohibition itself.
6.This general principle of the Oral Tradition allows one to generalize from one case to a more obvious one. Here, since the less serious prohibition (eating on Yom Kippur) is punished by kores, certainly the more serious prohibition (doing melachah on Yom Kippur) would punished by kores, even if the verse regarding melachah (Lev. 23:30, N329 above) would not have been written.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Four Negative Commandment 196
Translated by Berel Bell
The 196th prohibition is that we are forbidden from eating on Yom Kippur.
There is no verse in the Torah that explicitly prohibits this act.1 However, since the punishment – that one who eats is punished by kores – is mentioned, we know that eating is counted as a prohibition.
The source which describes the punishment is G‑d's statement,2 "If anyone does not fast on this day, he shall be punished by kores."
In the beginning of Tractate Kerisus, all those who are punished by kores are listed, and one who eats on Yom Kippur is listed among them. It also explains that all mitzvos which are punishable by kores are prohibitions, except for the Pesach sacrifice and circumcision. Therefore, clearly eating on Yom Kippur counts as a prohibition.
Therefore, if one intentionally transgresses this commandment, the punishment is kores, and if the act was unintentional, he must bring a sin-offering, as explained in the beginning of Tractate Kerisus.
This [i.e. that eating on Yom Kippur counts also as a prohibition] is also explained in the Tractate Horiyos,3 which rules that one is required to bring a sin-offering only if one violates a prohibition. The proof for this is G‑d's statement4 (may He be exalted and elevated) regarding those who are required to bring a sin-offering, "[And they violate] one of the prohibitory commandments of G‑d."
The Sifra says5: "The verse, 'If anyone does not fast on this day, he shall be punished by kores", describes the punishment for not fasting. However, we do not have a verse to serve as the actual prohibition.
But [there is an "extra" verse that serves as the actual prohibition;] we do not really need a verse to tell you the punishment for doing melachah on Yom Kippur, because we could derive it from the following kal vechomer:6 if for the prohibition of fasting, which [applies only on Yom Kippur, and] not on Shabbos and holidays, one receives punishment, then certainly for the prohibition of melachah, which applies on holidays and Shabbos [and is therefore more strict] one should receive punishment. If so, why is there a verse stating the punishment for doing melachah? From it we learn the actual prohibition of eating on Yom Kippur: just as the punishment for melachah follows its prohibition, so too the punishment for eating follows its prohibition."
The details of this mitzvah are explained in Tractate Yoma.
FOOTNOTES
1.The rule is that every prohibition has one verse which tells you that the act is prohibited, and another verse which gives the punishment for the transgression. (See N195.) Regarding not eating on Yom Kippur, the only apparent verse is the one describing the punishment. The Rambam therefore first explains how we know that eating on Yom Kippur counts as a prohibition, and then explains which verse tells us the actual prohibition.
2.Lev. 23:29.
3.See Rambam's Commentary on the Mishneh, Ch. 2, Mishneh 4.
4.Lev. 4:13.
5.After having established that not eating on Yom Kippur must be a prohibition, the Rambam now quotes the Sifra, which identifies the verse that serves as the actual prohibition itself.
6.This general principle of the Oral Tradition allows one to generalize from one case to a more obvious one. Here, since the less serious prohibition (eating on Yom Kippur) is punished by kores, certainly the more serious prohibition (doing melachah on Yom Kippur) would punished by kores, even if the verse regarding melachah (Lev. 23:30, N329 above) would not have been written.
• Hilchot Nizkei Mamon - Chapter Four
• Rambam - 3 Chapters: Shevitat Asor - Chapter One, Shevitat Asor - Chapter Two, Shevitat Asor - Chapter Three
• Shevitat Asor - Chapter One
• Hayom Yom: Today's Hayom Yom
• Sunday, 11 Kislev, 5777 · 11 December 2016
• "Today's Day"
• Wednesday, Kislev 11, 5704
Torah lessons: Chumash: Vayishlach, Revi'i with Rashi.
Tehillim: 60-65.
Tanya: The reason is (p. 615)...and the Gemara. (p. 615).
(At this point there appears in the Hebrew text emendations to the Siddur-With-Chassidus, that have meaning only in the Hebrew original. Translator).
• Daily Thought:
Deep Roots
There are times when our eyes are closed, our minds can only dream aimlessly and our hearts are as rock. And yet we stand firm, with stubborn chutzpah, us against an entire world.
The mind and the heart have their roots. But that stubborn chutzpah, that knowledge of who you are and what is the truth for which you stand, its roots reach to a source of living waters that never cease nor change.[Maamar Venacha Alav 5725.]
-------
1
When a person gathers sheep in a corral and locks them in with a gate that can withstand an ordinary wind, and [yet the sheep were able to] leave and cause damage, the owner is not liable.1 If [the gate] cannot withstand an ordinary wind or if the walls of the corral are shaky, [the owner] is not considered to have enclosed [the sheep] in a proper manner. [Thus, if they are able to] leave and cause damage, he is liable.2 Even if [the sheep] dug beneath [the gate3 to] get out, [the gate] was broken at night,4 or thieves broke it down, the owner of the sheep is liable [for the damage his sheep cause].5 If, however, the gate was strong and it was broken at night or thieves broke in, and then [the sheep] departed and caused damage, [the owner] is not liable.6 If the thieves took the sheep out and then they caused damage, the thieves are liable.
א
הכונס צאן לדיר ונעל בפניהן בדלת שיכולה לעמוד ברוח מצויה ויצאה והזיקה פטור. ואם אינה יכולה לעמוד ברוח מצויה או שהיו כותלי הדיר רעועין הרי לא נעל בפניהם כראוי ואם יצאת והזיקה חייב. ואפילו חתרה ויצאת ואפילו נפרצה מחיצה בלילה או פרצוה ליסטים בעל הצאן חייב. היתה מחיצה בריאה ונפרצה בלילה או שפרצוה ליסטים ויצאת והזיקה פטור הוציאוה ליסטים והזיקה ליסטים חייבים:
2
[The following rules apply when] a person breaks down a fence in front of an animal belonging to a colleague. If the fence was strong and sturdy, he is liable.7 If the wall was shaky, he cannot be held liable according to mortal law,8 but he has a moral obligation. Similarly, if a person places poison in front of an animal belonging to a colleague, he cannot be held liable according to mortal law,9 but he has a moral obligation.10
ב
3
When a person brings an animal belonging to a colleague to crops belonging to a third individual, the person who brought the animal there is liable.11 Similarly, if a colleague hit an animal with a switch until it walked to crops belonging to a third individual, the person who switched it is liable.
ג
4
When a person entrusts his animal to an unpaid watchman, a paid watchman, a renter or a borrower, these individuals assume the owner's responsibilities. If [the animal] causes damages, the watchman is held liable. When does the above apply? When he did not guard the animal at all. If, however, he guarded the animal in an excellent manner, as he should,12 and it got loose and caused damage, the watchman is not liable, and the owners are liable, even if the animal kills a human being.13Should the watchman guard the animal in an inferior manner,14 he is not held liable if he is an unpaid watchman.15 If he is a paid watchman, a renter or a borrower, he is held liable.16
ד
המוסר בהמתו לשומר חנם או לנושא שכר או לשוכר או לשואל נכנסו תחת הבעלים ואם הזיקה חייב השומר. במה דברים אמורים בזמן שלא שמרוה כלל אבל אם שמרוה שמירה מעולה כראוי ויצאת והזיקה השומרים פטורין והבעלים חייבים אפילו המיתה את האדם. שמרוה
5
If [a person] leaves an animal in the sun and it gets loose and causes damage, even if it must dig [under the fence to do so], the one who left it in the sun is liable. [The rationale is that because of] the discomfort [the animal] feels, it will do anything it possibly can to flee.17
ה
הניחה בחמה אפילו חתרה ויצאת והזיקה חייב זה שהניחה שם. שכיון שהניחה בחמה הרי היא מצטערת ובורחת ועושה כל שאפשר לה לעשות:
6
When [a person] gives his animal to a deaf mute, a mentally incompetent individual or a minor18 to watch, the owner is liable. [This applies] even if the ox is tied, for an ox - and similarly other [animals] - will break open the knot and go out and cause damage.19 Even if the animal was guarded in an excellent manner, and it dug [under the fence] and escaped and caused damage, the owners are liable.20
ו
מסר בהמתו לחרש שוטה וקטן אע"פ שהיה השור קשור
7
ז
מסר שורו לחמשה ופשע בו אחד מהן ויצא והזיק אם אינו משתמר אלא בחמשתן זה שפשע בשמירתו חייב. ואם משתמר בשארן אף אלו הנשארין חייב:
8
[The following rules apply if a person] borrowed an ox under the presumption that it was an ordinary ox, and it was discovered that it had already been classified as one that gores. If the borrower knew that it had a tendency to gore,23 the owners are required to pay half the damages, for wherever the ox goes, it remains the owner's property.24 The borrower is also required to pay half the damages, because even if it had been an ordinary ox, as he had thought, he would have been required to pay half the damages, for he knew that the ox had a tendency to gore.25 If, however, the borrower did not know of this tendency, he is not liable at all,26 and the owners must pay the entire amount of the damages.
ח
שאלו בחזקת תם ונמצא מועד. אם ידע השואל שהוא נגחן הבעלים משלמים חצי נזק שכל מקום שהוא הולך הרי שם בעליו עליו. והשואל משלם חצי נזק. שאפילו היה תם (כשעלה בדעתו) חצי נזק היה משלם שהרי ידע שהוא נגחן. ואם לא ידע שהוא נגחן אין השואל חייב כלום והבעלים
9
When a borrower borrows an ox that is classified as an ordinary ox, and it becomes classified as a goring ox when in the possession of the borrower, it is removed from that category when it is returned to its owner. Since the domain [under which the animal is] changes, its classification also changes. [If the ox gores,] the owners must pay half the damages, and the borrower is not held liable at all, for he returned it to its owners.
ט
שאלו כשהוא תם והועד בבית השואל והחזירו לבעליו חוזר לתמותו. הואיל ונשתנית רשותו בטלה ההעדה והבעלים משלמין חצי נזק והשואל פטור שהרי החזירו:
10
When a watchman accepts responsibility only for watching the body of an animal [entrusted to him], but [does not accept responsibility] for the damage it causes, if [the animal] causes damage the watchman is not held liable, and its owners are.27 If [the watchman] accepted responsibility [only] for the damages [the animal] causes, he is liable if it causes damage. If it is injured, the watchman is not liable, and the owners should sue the person who caused the injury.
י
שומר שקבל עליו שמירת גוף הבהמה בלבד אבל לא שמירת נזקיה והזיקה פטור מלשלם והבעלים חייבים. קבל שמירת נזקיה והזיקה חייב השומר. ואם הוזקה פטור והבעלים עושים
11
When a watchman entrusts [an animal] to another watchman, [and it causes damage], the first watchman is liable to pay the person whose property was damaged. For whenever one watchman delegates [an entrusted object] to another watchman, he is liable.28 For the person whose property was damaged will tell him: "Why didn't you watch it yourself instead of delegating it to someone else? Pay me yourself, and sue the watchman to whom you delegated it." If, however, the watchman entrusted [the animal] to his son, a member of his household or one of his helpers, they assume the responsibility that was the watchman's, and they are liable.29
יא
12
[The following rule applies when] a watchman is liable to pay [for the damages an animal caused], but he is insolvent. If the animal that caused the damage is considered to be an ordinary animal, in which case half the damages must be paid from the body of the animal itself, the person whose property was damaged should take his due from the animal, and the sum that he collects should be considered to be a debt owed by the watchman to the owner of the animal.30
יב
כל שומר שנתחייב לשלם ואין לו והיה המזיק תם שהוא משלם חצי נזק מגופו הרי הניזק משתלם מן הבהמה שהזיקה וישאר דמי מה שגבה הניזק חוב על השומר לבעל הבהמה:
13
Whenever an animal causes damage to crops that are growing, the damage is assessed by comparison with a field sixty times the size of the crops that were damaged. The one who is liable - either the owner or the watchman - is obligated to pay that sum.31 What is implied? If [an animal] ate the amount of produce that would grow when a se'ah [of seeds] were sown in that field, we calculate the worth of an area in which sixty se'ah [of seeds] could be sown in that field, [evaluating] how much it would be worth [before the animal ate from it] and how much it is worth now. [The owner or the watchman] is liable for the remainder. Similarly, if the animal ate an amount of produce that would grow when a kav or a quarter of a kav were sown - [or even if it ate] one stalk of grain - the damages are assessed by comparison with a field sixty times the size of the crops that were damaged.
יג
כל בהמה שהזיקה פירות מחוברין משערין מה שהזיקה בששים ומשלם זה שנתחייב לשלם בין הבעלים בין השומרים. כיצד הרי שאכלה בית סאה שמין ששים בית סאה באותה השדה כמה היה שוה וכמה הוא שוה עתה אחר שנפסד בו הבית סאה ומשלם השאר. וכן אם אכלה קב או רובע אפילו קלח אחד שמין אותו בששים:
14
When, [by contrast,] an animal ate fruit that ripened and no longer needed [the nurture of] the land, [the owner of the animal is required to] pay the full value of ripe produce. If [the animal ate] a se'ah, he must pay for a se'ah. If [it ate] two se'ah, he must pay for two se'ah. [The following laws apply if an animal] ate the fruit of one date palm, or a person gathered the fruit of a colleague's date palm and ate it. If it was a Roman date palm, whose fruit is not of very high quality, it should be measured in comparison with a orchard of date palms sixty times the size of its land. If it was a Persian date palm or the like, whose fruit is of very high quality, the date palm should be evaluated individually. An assessment should be made of its worth before the fruit was eaten and its worth after the fruit was eaten.
יד
אכלה פירות גמורין שאין צריכים לקרקע משלם דמי פירות גמורין בשוויהן אם סאה דמי סאה ואם סאתים דמי סאתים. הרי שאכלה ב פירות דקל אחד וכן הלוקט פירות דקל חבירו ואכל אם היה דקל רומי וכיוצא בו שאין התמרים שלו יפות משערין אותו בששים על גב הקרקע. ואם דקל פרסי וכיוצא בו הוא שהתמרים שלו יפות ביותר משערין הדקל בפני עצמו כמה היה שוה וכמה הוא שוה עתה:
FOOTNOTES
1.
For he has done all that could be expected of him to watch his sheep.
2.
For he is considered to be negligent.
3.
If, however, they dug under another part of the corral, the owner is not liable, for their exit has nothing to do with his negligence (Shulchan Aruch, Choshen Mishpat 396:1).
4.
If the walls were broken during the day, and the owner did not fix them, he is considered to be negligent.
5.
Although the damage is considered to have been caused by forces beyond the owner's control, since this damage was preceded by acts of negligence on the part of the owner, he is liable. See Chapter 2, Halachah 15.
6.
The damage is considered to have been caused by forces beyond the owner's control. Even if the owner is informed that the gate to his corral was broken at night, he is not obligated to fix it until the following day (Shulchan Aruch, loc. cit.:2).
7.
The Ra'avad and the Tur maintain that the person who broke the fence is not liable unless he leads the animal out. The Rambam's ruling is quoted by the Shulchan Aruch (Choshen Mishpat 396:3), while the Ramah cites the other views.See the Maggid Mishneh, who questions the difference between this law and the previous one, which states that thieves are not liable unless they actually take the animal out of the corral.
8.
Since the owner is considered negligent in leaving the fence shaky, he is held liable for the damage the animal caused. Needless to say, the person who broke the wall down is liable for the damage to the wall, even though it was shaky.
9.
He is considered to have been merely an indirect cause (grama).
10.
See Chapter 2, Halachah 19.
11.
He is considered to be a direct cause of the damage.
12.
I.e., enclosing it behind a gate capable of withstanding winds of unusual force.
13.
The wording of this halachah has raised questions for there is an obvious difficulty: If the watchmen guarded the animal in an excellent manner, why is the owner liable? The Maggid Mishneh explains that the liability refers only to damage caused by the animal by goring. (See Chapter 7, Halachah 1.) The Kessef Mishneh refers to a responsum purported to have been sent by the Rambam to the Sages of Lunil, which states that there was a printing error and the text should read: If, however, they guarded the animal in an excellent manner, as they should, and it got loose and caused damage, the watchman is not liable. If the watchman guarded the animal in an inferior manner, he is not held liable if he is an unpaid watchman. Instead, the owners are liable, even if the animal kills a human being. The watchman is held liable if he is a paid watchman, a renter or a borrower.In his Shulchan Aruch (Choshen Mishpat 396:8), Rav Yosef Karo quotes the interpretation of the Maggid Mishneh. The Sefer Me'irat Einayim 396:18 questions this, referring to Karo's Kessef Mishneh.
14.
Enclosing it behind a gate capable of withstanding ordinary winds.
15.
For an unpaid watchman is not expected to take as thorough care of an animal as a paid watchman. See, however, note 13.
16.
Such watchmen are expected to watch the animal in a thorough manner.
17.
The Tur and the Ramah (Choshen Mishpat 396:5) state that even if the person tied the animal with a strong rope, he is liable if it breaks loose in these circumstances.
18.
All of these three types of people are considered mentally incompetent. They are not responsible for their actions, and the owner is considered negligent for charging them with watching his animal.
19.
The owner is considered negligent because these individuals will frequently play with the rope, and by doing so loosen the knot, enabling the animal to break free.
20.
Although escaping in this manner is considered to be a factor beyond the owner's control, since he was originally negligent in entrusting the animal to a mentally incompetent person, he must bear the consequences.The Ra'avad objects to the Rambam's ruling. It is, however, accepted by the Shulchan Aruch (Choshen Mishpat 396:6).
21.
For the damage is due to his negligence.
22.
For had they not been negligent as well, the ox would not have escaped. Although the Shulchan Aruch (Choshen Mishpat 396:7) appears to favor the Rambam's ruling, it also quotes the opinion of the Tur, which states that the person who is negligent shares the liability only when the others tell him that because of his negligence, they are withdrawing their responsibility. Otherwise, it is they who are liable, and not he.
23.
But did not know that it had been placed in the category of a goring ox.
24.
I.e., when an animal is sold, its status is changed with the change in ownership. (See Chapter 6, Halachah 6.) This, however, does not apply when it is merely borrowed (Kessef Mishneh).
25.
The Ra'avad objects to the Rambam's ruling, explaining that it applies only when the court takes possession of the ox.
26.
For it is more difficult to guard an ox that has a tendency to gore, and the borrower did not accept this responsibility.
27.
The Rambam's statements imply that if the watchman makes no specific statement with regard to whether or not he is responsible for the damages the animal causes, he is liable for the damage it causes (Maggid Mishneh). The Ra'avad understands the Rambam as making such an implication, and he objects, maintaining that the watchman should not be held liable. The Shulchan Aruch (Choshen Mishpat 396:8) follows the Maggid Mishneh's conception. They maintain that the principle followed by the Rambam should be accepted with the exception of a goring ox.
28.
The first watchman is considered negligent in entrusting it to a second watchman (even if an unpaid watchman entrusts it to a paid watchman). Therefore, the first watchman is liable, even in an instance when the object was destroyed by forces beyond the second watchman's control.
29.
The rationale is that a watchman will frequently delegate an entrusted article to these individuals. The owner should have taken this into account when he entrusted the article to the watchman at the outset.
30.
If the animal was already classified as prone to cause damages, this law would not apply, because the obligation would rest solely on the watchman's person. When, however, the animal is not placed in that category, since its own body is on lien for the damages, as stated in Chapter 1, Halachah 7, it is expropriated in lieu of payment.
31.
Since the produce was growing, it would be unfair for the person whose animal caused the damages to be required to pay for it as if it were harvested fruit that was damaged. Instead, one considers the damaged crops as a part in a larger whole, thus reducing the amount of the damages. A compromise is accepted that takes in consideration the positions of both the owner of the land and the owner of the animal.The produce is not evaluated individually, for this would inflate the amount of damages paid. Nor is its share evaluated in comparison with the entire field, for then the amount of damages would be unfairly low. Instead, it is evaluated when compared with an area sixty times its size as explained.A se'ah is six kabbin. A kab is 1.376 kilograms according to Shiurei Torah. Thus a se'ah is 8.256 kilograms. The area where a se'ah of seeds would be sown is 50 cubits by 50 cubits.
• Shevitat Asor - Chapter One
Introduction to Hilchos Shevitat Asor
They contain four mitzvot: two positive commandments and two negative commandments. They are:
1) To rest on this day;
2) Not to perform work on it;
3) To fast on this day;
4) Not to eat or drink on it.
2) Not to perform work on it;
3) To fast on this day;
4) Not to eat or drink on it.
These mitzvot are explained in the chapters [that follow].
הלכות שביתת עשור - הקדמה
יש בכללן ארבע מצות. שתי מצות עשה. ושתי מצות לא תעשה. וזהו פרטן:
א) לשבות בו ממלאכה.
ב) שלא לעשות בו מלאכה.
ג) להתענות בו.
ד) שלא לאכול ולשתות בו:
ב) שלא לעשות בו מלאכה.
ג) להתענות בו.
ד) שלא לאכול ולשתות בו:
וביאור כל המצות האלו בפרקים אלו:
1
It is a positive commandment1 to refrain from all work on the tenth [day] of the seventh month2, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths3 for you." Anyone who performs a [forbidden] labor negates the observance of [this] positive commandment and violates a negative commandment4, as [Numbers 29:7] states, "You shall not perform any labor."
What liability does a person incur for performing a [forbidden] labor on this day? If he performs [the forbidden labor] willfully, as a conscious act of defiance,5 he is liable for karet.6If he performs [the forbidden labor] inadvertently, he is liable to bring a sin offering whose nature is fixed.7
א
מצות עשה לשבות ממלאכה בעשור לחדש השביעי שנאמר שבת שבתון הוא לכם. וכל העושה בו מלאכה בטל מצות עשה ועבר על לא תעשה שנאמר ובעשור וגו' כל מלאכה לא תעשו. ומה הוא חייב על עשיית מלאכה ביום זה. אם עשה ברצונו בזדון חייב כרת. ואם עשה בשגגה חייב קרבן חטאת קבועה:
2
All the [forbidden] labors8 for which one is liable to be executed by stoning for performing on the Sabbath cause one to be liable for karet if performed on the tenth [of Tishrei].9 Any activity that incurs the obligation of a sin offering on the Sabbath incurs the obligation of a sin offering on Yom Kippur.
Any activity that is forbidden to be performed on the Sabbath10- although it is not a forbidden labor - is forbidden to be performed on Yom Kippur. If one performs such an act, one is punished by stripes for rebellion, as one is punished [for performing the same act] on the Sabbath.11
Whatever is forbidden to be carried on the Sabbath is forbidden to be carried on Yom Kippur.12 Whatever is forbidden to be said or done at the outset on the Sabbath is likewise forbidden on Yom Kippur.13 The general principle is that there is no difference between the Sabbath and Yom Kippur14 in this regard, except that a person who willfully performs a forbidden labor on the Sabbath is liable for execution by being stoned to death, and on Yom Kippur [such an act warrants merely] karet.
ב
כל מלאכה שחייבין על זדונה בשבת סקילה חייבין על זדונה בעשור כרת. וכל שחייבין עליו קרבן חטאת בשבת חייבין עליו קרבן חטאת ביום הכפורים. וכל דבר שאסור לעשותו בשבת אע"פ שאינה מלאכה אסור לעשותו ביום הכפורים. ואם עשה מכין אותו מכת מרדות כדרך שמכין אותו על השבת. וכל שאסור לטלטלו בשבת אסור לטלטלו ביום הכפורים. וכל שאסור לאמרו או לעשותו לכתחלה בשבת כך אסור ביום הכפורים. כללו של דבר אין בין שבת ליום הכפורים בענינים אלו אלא שזדון מלאכה בשבת בסקילה וביום הכפורים בכרת.
3
It is permitted to trim a vegetable on the day of Yom Kippur from mid-afternoon15 onward.16 What is meant by trimming a vegetable? To remove the wilted leaves, and to cut the others to prepare them for consumption. Similarly, it is permitted to crack open nuts and to open pomegranates on Yom Kippur from mid-afternoon onward. [These leniencies were granted] so that one will not endure hardship.17
When Yom Kippur falls on the Sabbath, it is forbidden to trim vegetables and open nuts and pomegranates the entire day.18 It has already become the universally accepted custom in Babylon and in North Africa not to perform these activities during the fast.19Instead, [Yom Kippur is observed] as the Sabbath is with regard to all its particulars.
ג
ומותר לקנב את הירק ביום הכפורים מן המנחה ולמעלה. ומהו הקינוב שיסיר את העלים המעופשות ויקצץ השאר ויתקן אותו לאכילה. וכן מפצעין באגוזין ומפרכין ברמונים מן המנחה ולמעלה מפני עגמת נפש. ויום הכפורים שחל להיות בשבת אסור בקניבת ירק ובפציעת אגוזים ובפריכת רמונים כל היום. וכבר נהגו העם בשנער ובמערב שלא יעשו אחת מכל אלו ביום הצום אלא הרי הוא כשבת לכל דבריו:
4
There is another positive commandment on Yom Kippur, to refrain from eating and drinking, as [Leviticus 16:29] states: "You shall afflict your souls." According to the Oral Tradition, it has been taught: What is meant by afflicting one's soul? Fasting.20
Whoever fasts on this day fulfills a positive commandment.21Whoever eats or drinks on this day negates the observance of [this] positive commandment and violates a negative commandment22, as [ibid. 23:29] states, "Any soul that does not afflict itself will be cut off." Since the Torah punishes a person who does not fast with karet, we can derive from this that we are forbidden to eat and drink on this day.23
A person who eats or drinks inadvertently on this day is liable to bring a sin offering of a fixed nature.
ד
מצות עשה אחרת יש ביום הכפורים והיא לשבות בו מאכילה ושתיה שנאמר תענו את נפשותיכם. מפי השמועה למדו אי זה הוא ענוי שהוא לנפש זה הצום. וכל הצם בו קיים מצות עשה. וכל האוכל ושותה בו בטל מצות עשה ועבר על לא תעשה שנאמר כי כל הנפש אשר לא תעונה בעצם היום הזה ונכרתה. מאחר שענש הכתוב כרת למי שלא נתענה למדנו שמוזהרין אנו בו על אכילה ושתייה. וכל האוכל או השותה בו בשוגג חייב קרבן חטאת קבועה:
5
Similarly, according to the Oral Tradition, it has been taught that it is forbidden to wash, anoint oneself, wear shoes, or engage in sexual relations on this day.24 It is a mitzvah to refrain from these activities in the same way one refrains from eating and drinking.
This is derived from [the exegesis of the expression,] "A Sabbath of Sabbaths." "A Sabbath" implies refraining from eating; "of Sabbaths," refraining from these activities.25
One is liable, however, for karet or a sin offering only for eating and drinking. If one washes, anoints oneself, wears shoes, or engages in sexual relations, one receives stripes for rebelliousness.
ה
וכן למדנו מפי השמועה שאסור לרחוץ בו או לסוך בו או לנעול את הסנדל או לבעול. ומצוה לשבות מכל אלו כדרך ששובת מאכילה ושתייה שנאמר שבת שבתון שבת לענין(אכילה) ושבתון לענינים אלו. ואין חייבין כרת או קרבן אלא על אכילה ושתייה. אבל אם רחץ או סך או נעל או בעל מכין אותו מכת מרדות:
6
Just as [the obligation to] refrain from work applies both during the day and at night, so too, [the obligation to] refrain from [these activities and thus to] afflict oneself applies both during the day and at night.
It is obligatory to add [time]26 from the mundane to the sacred at both the entrance and departure of the holiday, as [implied by ibid.23:32]: "And you shall afflict your souls on the ninth of the month in the evening."27 [Since the date of the fast is the tenth,] the intent is [obviously] that one begin fasting and afflicting oneself in the afternoon of the ninth, which directly precedes the tenth.
Similarly, at the departure [of the holiday], one should prolong the affliction slightly, [entering] the night of the eleventh, which follows the tenth, as [implied by ibid.]: "From evening to evening, you shall keep this day of refraining."
ו
כשם ששבות מלאכה בו בין ביום ובין בלילה כך שבות לעינוי בין ביום בין בלילה. וצריך להוסיף מחול על הקדש בכניסתו וביציאתו שנאמר ועניתם את נפשותיכם בתשעה לחדש בערב. כלומר התחיל לצום ולהתענות מערב תשעה הסמוך לעשירי. וכן ביציאה שוהה בעינויו מעט מליל אחד עשר סמוך לעשירי שנאמר מערב ועד ערב תשבתו שבתכם:
7
When women eat and drink until nightfall, without knowing that we are obligated to add [time] from the weekday to the holiday, they should not be rebuked,28 lest they perform [the transgression] willfully. It is impossible for there to be a policeman in every person's house to warn his wives. Thus, it is preferable to let [the situation] remain [as it is], so that they will transgress unintentionally, instead of intentionally. The same [principle] applies in other similar instances.29
ז
נשים שאוכלות ושותות עד שחשכה והן אינן יודעות שמצוה להוסיף מחול על הקדש אין ממחין בידן שלא יבואו לעשות בזדון. שהרי אי אפשר שיהיה שוטר בבית כל אחד ואחד להזהיר נשיו. והנח להן שיהו שוגגין ואל יהיו מזידין. וכן כל הדומה לזה
FOOTNOTES
1.
Sefer HaMitzvot (Positive Commandment 165) and Sefer HaChinuch (Mitzvah 317) both include this as one of the 613 mitzvot of the Torah.
2.
I.e., Tishrei, which is the seventh month when reckoning from Nisan.
3.
Shabbat 24b states that the word shabbaton, literally, "a day of rest," implies a positive mitzvah.
4.
This is also considered to be one of the 613 mitzvot of the Torah [Sefer HaMitzvot(Negative Commandment 329) and Sefer HaChinuch (Mitzvah 315)].
5.
The Radbaz (Vol. V, Responsum 1510) notes that the Rambam uses the expression "willingly, as a conscious act of defiance" with regard to the transgressions of idolatry (Hilchot Avodat Kochavim 3:1), the Sabbath laws (Hilchot Shabbat 1:1), and the laws of Yom Kippur. With regard to all other transgressions punishable by כרת, the Rambam merely states "as a conscious act of defiance."
The Radbaz explains that it is possible that the Rambam mentioned the concept of "willingly" with regard to these three transgressions because they are the first cases of כרת mentioned in the Mishneh Torah. After mentioning the concept on these three occasions, he does not consider that further repetition is necessary.
6.
כרת means "cut off." Mo'ed Katan 28a relates that a person liable for כרת would die prematurely, before reaching the age of fifty. The Rambam (Hilchot Teshuvah 8:1) emphasizes that being "cut off in this world" is not the sum total of Divine retribution for such a transgression. In addition, the person's soul is also cut off and prevented from reaching the world to come.
7.
The Rambam uses this term to differentiate the sin offering required here from a קרבן עולה ויורד - a guilt offering - which differs depending on the financial status of the person bringing it. (See Hilchot Shegagot1:4.)
8.
The 39 labors forbidden on the Sabbath are listed in Hilchot Shabbat 7:1 and explained in the subsequent chapters there. Unlike the holidays, on which the forbidden labors involved in the preparation of food are permitted, on Yom Kippur these activities are forbidden.
9.
The Or Sameach notes that in contrast to the remainder of the halachah, in this instance the Rambam does not refer to the day with the name Yom Kippur. He explains that the name Yom Kippur, meaning "the day of atonement," is not relevant to a person who performs a forbidden labor on this day. Since the person acts in contrast to the holy nature of the day, he is not granted atonement.
10.
The commentaries explain that this refers to the activities defined as sh'vut, which are forbidden by the Torah. The specification of which activities should be included in this category was, however, made subject to our Sages' definitions. (See Hilchot Shabbat, Chapters 21-23.)
11.
See Hilchot Shabbat 1:3. (See Hilchot Edut18:6 for a definition of this punishment.)
12.
This refers to the laws of muktzehmentioned in Hilchot Shabbat, Chapters 25-26.
13.
This refers to the prohibitions mentioned in Hilchot Shabbat, Chapter 24, which are not associated with forbidden labors, but are prohibited in order to make the Sabbath distinct from the other days of the week.
14.
On a theoretical basis, there are commentaries that take issue with the Rambam's statements, explaining that there is another difference. On the Sabbath, we follow the principle of chiluk melachot, that one can incur liability for every forbidden labor as a separate entity. Therefore, if a person inadvertently performed two different types of forbidden labor, he would have to bring two sin offerings.
These authorities maintain that on Yom Kippur (as on the holidays) this principle does not apply, and one is liable for only a single sin offering even when one inadvertently performs several types of forbidden labor. (See Sha'agat Aryeh, Responsum 70.)
15.
Mid-afternoon refers to minchah katanah, 3:30 PM (according to seasonal hours).
16.
Earlier it is forbidden, lest one eat from the vegetable. Nevertheless, by this late hour one is conscious that the evening is approaching and will refrain from breaking the fast (Shulchan Aruch HaRav 611:7).
17.
The Maggid Mishneh explains that the intent is the hardship a person would suffer if he had to labor to prepare food at night after fasting the entire day.
18.
So as not to distinguish between this and the other Sabbaths of the year, and thereby to emphasize that the leniency was granted only because of the fast (Shulchan Aruch HaRav 611:6).
19.
Shabbat 115a relates that even in the time of the Talmud, this restriction was observed.
20.
In his Commentary on the Mishnah (Yoma8:1), the Rambam explains that since the connection between the body and the soul is established through nourishment, withholding such nourishment is considered an affliction to the soul. See Yoma 74b.
21.
Sefer HaMitzvot (Positive Commandment 164) and Sefer HaChinuch (Mitzvah 313) both include this as one of the 613 mitzvot of the Torah.
22.
This is also considered one of the 613 mitzvot of the Torah [Sefer HaMitzvot(Negative Commandment 196) and Sefer HaChinuch (Mitzvah 316)].
23.
It is an established tradition that there are only two positive commandments - circumcision and offering a Pesach sacrifice - whose lack of observance are punishable by karet. Therefore, the fact that eating on Yom Kippur is punishable by karet indicates that it violates a negative commandment [Sefer HaMitzvot (Negative Commandment 196)].
24.
In his Commentary on the Mishnah (Yoma8:1), the Rambam explains that the Torah mentions the concept of afflicting oneself on Yom Kippur five times. As such, the Oral Tradition (Yoma 76a) explains that there are five different activities forbidden on that day and cites (ibid. 76a-77a) various allusions to these five prohibitions. The terms he uses for allusions, asmachta'ot, indicates that he does not view the four prohibitions other than eating and drinking as having the status of a Torah commandment.
Similarly, the punishment that he states should be given for these activities, "stripes for rebellion," is the punishment received for transgressing a Rabbinic commandment.
[It must be noted that this matter was a question on which the Rambam deliberated. For an early edition of his Commentary on the Mishnah states that one should receive lashes for performing these activities, indicating that, at that time, he saw them as forbidden by the Torah itself. Similarly, the Rambam's wording in Sefer HaMitzvot (loc. cit.) appears to indicate that these prohibitions are forbidden by the Torah itself. This view is advanced by several authorities including Rabbenu Nissin, the Magen Avraham 611, and the Shulchan Aruch HaRav 611:2.]
Based on the explanations above, it would appear that the term "according to the Oral Tradition" as used in this halachah has a different meaning from that in the previous halachah. In the previous halachah, the term denoted an interpretation of a verse in the Torah. Therefore, the prohibition was given the status of a Torah commandment. In this halachah, the term refers to a concept that has been transmitted through a chain of tradition extending back to Moses. Nevertheless, it is a decree that does not stem from a Biblical verse and is therefore considered to be Rabbinic in origin.
Other Rabbinic authorities (Rabbenu Asher and the Ashkenazic authorities) clearly state that the prohibitions against these other activities are Rabbinic in nature. Therefore, certain leniencies are granted in their regard, as reflected in Chapter 3, Halachah 1 (Kessef Mishneh).
25.
The reference to the phrase "a Sabbath of Sabbaths" is taken from Yoma 74a. The interpretation is, however, the Rambam's.
Based on the concepts explained above - that the prohibition against the remaining four types of afflictions is Rabbinic in origin and is not based on the explanation of a verse in the Torah - the Ma'aseh Rokeachsuggests amending the text to read, "'A Sabbath' from work; 'of Sabbaths' from these other matters." He supports this view by noting that in Halachah 1, the Rambam had cited this expression as a proof-text for the commandment to refrain from work on Yom Kippur.
26.
The Shulchan Aruch (Orach Chayim 608:1) states that there is no limit to the amount of time one must add to the fast. This addition must, however, be made before (and after) beyn hash'mashot.
27.
From the Rambam's citation of a proof-text, it is clear that the obligation to add time to the fast of Yom Kippur stems from the Torah itself. The Maggid Mishneh adds that the Rambam's wording indicates that the obligation to add "from the mundane to the sacred" - i.e., to include some of the previous day in the fast - applies only with regard to the prohibition against eating and drinking, but not to the prohibition against performing labor.
He mentions that other authorities do not share this opinion and maintain that this obligation applies also to the prohibition against work, and that it applies also on the Sabbath and on other holidays aside from Yom Kippur.
The Radbaz (Vol. V, Responsum 1486) differs with the Maggid Mishneh. Although he agrees that the fact that, in his discussion of the prohibition of labor on the Sabbath, the Rambam does not mention the need to add "from the mundane to the sacred" supports the Maggid Mishneh'sview, he is reluctant to state that the Rambam differs with all the other authorities on this issue.
(See Likkutei Sichot, Vol. XV, which explains the difference between the two perspectives. If we derive the concept of adding "from the mundane to the sacred" from Yom Kippur, the obligation revolves around the person, a chiyuv gavra in yeshivah terminology. If, by contrast, the obligation is derived from the prohibition against working on the Sabbath, it is a function of the cheftza, a result of the atmosphere of Sabbath holiness that prevents labor from being performed.)
28.
Shulchan Aruch HaRav 608:4 and the Mishnah Berurah 608:3 explain that this applies only when one is absolutely sure that the women will not accept the admonishment. If there is the possibility that they will accept the admonishment and modify their conduct, they should be admonished.
29.
The Maggid Mishneh and the Ramah (Orach Chayim 608:2) explain that this refers to any prohibition that is not explicitly stated in the Torah, even if it has its source in the interpretation of one of the Torah's verses.
If, however, a prohibition is explicitly mentioned in the Torah, rebuke should be given even when one is certain that the person committing the transgression will not accept the reproof. Further laws governing the situations when and how rebuke should be given are mentioned in Hilchot De'ot 6:7-8.
Shevitat Asor - Chapter Two
1
On Yom Kippur, a person is liable for eating [an amount of] food that is fit for humans to eat1 and is equivalent to the size of a large ripe date2 - i.e., slightly less than the size of an egg.3 All foods [that one eats] are combined to produce this measure.
Similarly, one who drinks a cheekful of liquid fit to be drunk by humans is liable. The size of a cheekful is [not a standard measure,] but rather dependent on the size of the cheek of every individual.
What is meant by a cheekful? Enough [liquid] for a person to swish to one side of his mouth and for his cheek to appear full. For an ordinary person, this measure is less than a revi'it.4
All liquids [that one drinks] are combined to produce this measure. Foods and liquids are not combined in a single measure.5
א
האוכל ביום הכפורים מאכלין הראויין לאכול לאדם ככותבת הגסה שהיא פחות מכביצה כמעט הרי זה חייב. וכל האוכלים מצטרפין לשיעור זה. וכן השותה משקין הראויין לשתיית אדם כמלוא לוגמיו של שותה כל אחד ואחד לפי לוגמיו חייב. וכמה מלוא לוגמיו כדי שיסלקם לצד אחד ויראה מלא לוגמיו. ושיעור זה באדם בינוני פחות מרביעית וכל המשקין מצטרפין לשיעור זה והאכילה ושתייה אין מצטרפין לשיעור אחד:
2
One is liable for karet for eating on Yom Kippur if one eats food that is fit for human consumption, regardless of whether it is permitted or forbidden.6 [This includes] piggul,7 notar,8 tevel,9 the flesh of an animal that died without ritual slaughter, the flesh of an animal that is trefah,10 fat, or blood.11
ב
אחד האוכל אוכלים המותרים או שאכל דברים האסורין כגון פיגול ונותר וטבל ונבלות וטריפות וחלב או דם הואיל ואכל אוכלים הראויין לאדם הרי זה חייב כרת משום אוכל ביום הכפורים:
3
If a person eats or drinks less than the above-mentioned measures, he is not liable for karet. Although the Torah forbids partaking of less than the measure [for which punishment is given], one is not liable for karet unless [one partakes of] that measure.12
A person who eats or drinks less than the minimal measure is given "stripes for rebellion."
ג
אכל או שתה פחות משיעור זה אינו חייב כרת אע"פ שהוא אסור מן התורה בחצי שיעור אין חייבין כרת אלא על כשיעור. והאוכל או השותה חצי שיעור מכין אותו מכת מרדות:
4
[The following rules apply when] a person eats a small amount, [pauses,] and eats again: If the time from when he begins eating until he concludes eating is less than the time it takes to eat an amount of bread and relish equal in size to three eggs, [the food that he eats] is included in the same measure.13 If not, it is not included in the same measure.14
[Similar rules apply when] a person drinks, [pauses,] and drinks again: If the time from when he begins drinking until he concludes drinking is less than the time it takes to drink a revi'it,15 [the liquid that he drinks] is included in the same measure. If not, it is not included in the same measure.
ד
אכל מעט וחזר ואכל אם יש מתחלת אכילה ראשונה עד סוף אכילה אחרונה כדי אכילת שלש ביצים הרי אלו מצטרפות לכשיעור ואם לאו אין מצטרפות לכשיעור. שתה מעט וחזר ושתה אם יש מתחלת שתייה ראשונה עד סוף שתייה אחרונה כדי שתיית רביעית מצטרפין לשיעור ואם לאו אין מצטרפין:
5
When a person eats foods that are not fit for human consumption - e.g., bitter herbs or foul-tasting syrups - or drinks liquids that are not fit to to be drunk - e.g., fish brine, pickle brine16 or undiluted vinegar - he is not liable for karet17 even if he eats or drinks a substantial amount. He should, however, be given "stripes for rebellion."
ה
אכל אוכלים שאין ראויין למאכל אדם כגון עשבים המרים או שרפים הבאושין או ששתה משקין שאינן ראויין לשתייה כגון ציר או מורייס וחומץ חי אפילו אכל ושתה מהן הרבה הרי זה פטור מן הכרת אבל מכין אותו מכת מרדות:
6
A person who drinks vinegar mixed with water is liable. One who chews dried pepper, dried ginger, or the like is not liable. [If, however, one chews] fresh ginger, one is liable.18
A person who eats the leaves of the vine is not liable,19 but one who eats the buds of the vine is liable.20 What is meant by the buds of the vine? The buds that have sprouted in Eretz Yisrael from Rosh HaShanah until Yom Kippur. If they sprouted earlier, they are considered as wood, and the person is not liable. The same rules apply in all analogous situations.
ו
שתה חומץ מזוג במים חייב. הכוסס פלפלין וזנגביל יבש וכיוצא בהן פטור. אבל זנגביל רטוב חייב. אכל עלי גפנים פטור. לולבי גפנים חייב. ואלו הן לולבי גפנים כל שלבלבו בארץ ישראל מראש השנה ועד יום הכפורים. יתר על זה הרי הן כעצים ופטור וכן כל כיוצא באלו:
7
When a person eats roast meat that has been salted, the salt is included in the mass of the meat.21 Similarly, brine on a vegetable is included,22 because condiments that make food fit to be eaten and are mixed together with the food are considered to be part of the food.
If a person was already sated [because he] had overeaten to the extent that he was jaded by food, and then ate more,23 he is not liable. It is comparable to a person who eats food that is not fit for consumption. Although this additional amount is fit to be eaten by a person who is hungry, it is not fit for a person who is sated to this extent.24
ז
אכל צלי במלח מצטרף המלח לבשר. ציר שעל גבי ירק מצטרף. מפני שמכשירי האוכל המעורבים עם האוכל כאוכל הן חשובים. היה שבע מאכילה גסה שאכל עד שקץ במזונו ואכל יתר על שובעו פטור כמי שאכל אוכלין שאינם ראויין לאכילה. שאף על פי שזה המאכל היתר ראוי לרעב אינו ראוי לכל מי ששבע כזה:
8
When a person who is dangerously ill25 asks to eat on Yom Kippur, he should be fed26 because of his request until he says, "It is enough,"27 even though expert physicians say that it is unnecessary.28
When the sick person says that it is unnecessary for him to eat,29and a physician says that it is necessary, he should be fed according to [the physician's] instructions, provided the physician is an expert.30
When one physician says that it is necessary [for a sick person to eat], and another physician says that it is unnecessary, the person should be fed. If several physicians say that it is necessary [for a sick person to eat], and other physicians say that it is unnecessary, [the ruling] follows the majority, or those with the most expertise.31[This applies] provided the sick person does not himself say that it is necessary [for him to eat]. If, however, he makes such a statement, he should be fed.
If the sick person does not say that he must [eat], the physicians were divided on the issue, they were all experts, and an equal number took each side, he should be fed.
ח
חולה שיש בו סכנה ששאל לאכול ביום הכפורים אע"פ שהרופאים הבקיאין אומרין אינו צריך מאכילין אותו על פי עצמו עד שיאמר דיי. אמר החולה איני צריך והרופא אומר צריך מאכילין אותו על פיו. והוא שיהיה רופא בקי. רופא אחד אומר צריך ואחד אומר אינו צריך מאכילין אותו. מקצת הרופאין אומרין צריך ומקצתן אומרין אינו צריך הולכין אחר הרוב או אחר הבקיאין. ובלבד שלא יאמר החולה צריך אני. אבל אם אמר צריך אני מאכילין אותו. לא אמר החולה שהוא צריך ונחלקו הרופאים והיו כלם בקיאין ואלו שאמרו אינו צריך כמנין שאמרו צריך מאכילין אותו:
9
When a pregnant woman smells food, [and is overcome by desire for it,] we should whisper in her ear that today is Yom Kippur.32If this reminder is sufficient to calm her senses, it is desirable; if not, she should be fed until her desire ceases.
ט
עוברה שהריחה לוחשין לה באזנה שיום הכפורים הוא. אם נתקררה דעתה בזכרון זה מוטב ואם לאו מאכילין אותה עד שתתישב נפשה. וכן מי שאחזו בולמוס מאכילין אותו עד שיאורו עיניו. ואפילו נבלות ושקצים מאכילין אותו מיד ואין משהין אותו עד שימצאו דברים המותרין:
10
[From the time] a child is nine or ten years old36 [onward], he should be trained [to fast] for several hours. What is implied? If he is used to eating two hours after daybreak, he should be fed in the third hour. If he is used [to eating] after three hours, he should be fed in the fourth. According to the child's stamina, we should add hours to his anguish.
When a child is eleven years old, whether male or female,37 it is a Rabbinic ordinance that he complete his fast so that he be trained in [the observance of] the mitzvot.
י
קטן בן תשע שנים ובן עשר שנים מחנכין אותו לשעות. כיצד היה רגיל לאכול בשתי שעות ביום מאכילין אותו בשלש. היה רגיל בשלש מאכילין אותו בארבע. לפי כח הבן מוסיפין לענות אותו בשעות. בן אחת עשרה שנה בין זכר בין נקבה מתענה ומשלים מדברי סופרים כדי לחנכו במצות:
11
A female who is twelve years old and one day38 and a male who is thirteen years old and one day, who manifest [signs of physical maturity - i.e.,] two [pubic] hairs, are considered to be adults with regard to [the observance of] all the mitzvot, and are obligated to complete their fast according to the Torah. If, however, they did not manifest [signs of physical maturity], they are still considered to be minors, and are obligated to complete their fast only by virtue of Rabbinic decree.39
A child who is less than nine years old should not be afflicted at all on Yom Kippur, lest this lead to danger.40
יא
בת שתים עשרה שנה ויום אחד ובן שלש עשרה שנה ויום אחד שהביאו שתי שערות הרי הן כגדולים לכל המצות ומשלימין מן התורה. אבל אם לא הביאו שתי שערות עדיין קטנים הן ואינם משלימין אלא מדברי סופרים. קטן שהוא פחות מבן תשע אין מענין אותו ביום הכפורים כדי שלא יבא לידי סכנה
FOOTNOTES
1.
If, however, the foods are not fit for human consumption, different rules apply. (See Halachah 5.)
2.
Although most prohibitions against forbidden foods involve a smaller measure - a k'zayit (the size of an olive) - an exception is made in this instance, because a person's appetite will not be sated if he eats an amount of food smaller than the size of a date. In contrast to the measure for drinking, this is a standard measure, regardless of a person's size (Yoma 80a).
3.
According to Shiurei Torah an egg is 57.6 cubic centimeters; according to Chazon Ish(when the smaller measure is more stringent), it is 41 cubic centimeters. Thus, the size of a date would be a slightly smaller figure. The laws regarding eating less than this amount are mentioned in Halachah 3.
4.
The commentaries interpret this to mean slightly less than a revi'it. Note, however, the Shulchan Aruch (Orach Chayim271:13), which states that this measure is slightly more than half a revi'it with regard to the laws of kiddush. (Note the comments of the Be'ur Halachah 271.)
5.
For this will sate neither one's appetite nor one's thirst (Yoma 81a).
6.
For even forbidden food will sate one's hunger (Rabbenu Manoach).
7.
A sacrifice that was offered with the intent that it - or any of its sacred elements - be offered on the altar or eaten at a time when it is forbidden to be eaten; e.g., a peace offering the blood of which one thought to have poured on the altar at nightfall, or to have its flesh consumed on the third day after its sacrifice (Hilchot Pesulei HaMukdashim 13:1).
8.
Sacrificial meat that was left over past the time during which it is allowed to be eaten - e.g., a sin offering on the morning of the following day or a peace offering on the morning of the third day (Hilchot Pesulei HaMukdashim 18:10).
9.
Produce from which the agricultural requirements of terumah and the tithes were not separated (Hilchot Ma'achalot Asurot 10:19).
10.
An animal that will not live longer than twelve months, because of a wound or blemish (Hilchot Ma'achalot Asurot 4:6-8; Hilchot Shechitah 5:1).
11.
By eating from this prohibited food on Yom Kippur, one violates two prohibitions: the consumption of the prohibited food and eating on Yom Kippur (Merkevet HaMishneh). See Hilchot Shegagot 6:4 and the conclusion of Chapter 14 of Hilchot Ma'achalot Assurot.
12.
Since the substance that he is eating is forbidden, it is merely lacking in quantity (Rabbi Yochanan's view, Yoma 74a).
13.
Our translation is based on the Rambam's statements in Hilchot Tu'mat Tzara'at 16:6.
Whenever the Torah mentions a prohibition - and similarly, a mitzvah - that involves eating, the intent is that the person partake of a minimum measure within a specific time. The standard time for all prohibitions (and mitzvot) is כדי אכילת פרס, which the Rambam defines as the time it takes to eat the above amount. [There are opinions that state an amount of bread equivalent to four eggs (Maggid Mishneh). This opinion is mentioned in the notes on Halachah 8.]
In time, כדי אכילת פרס is defined as six minutes by the Tzemach Tzedek in one place and seven minutes in another (Sha'ar HaMiluim, sec. 9). Other opinions mention nine minutes, 8, 7 1/2, 6, 5, 4 1/2, 4. (See Ketzot HaShulchan 3:15.)
14.
And it is considered as if the person ate less than the minimum measure. For this reason, as mentioned in the notes on Halachah 8, when a person must eat on Yom Kippur, there are times when at first he is given less than the minimal amount, his eating is interrupted, and then he is given less than the minimal amount again, so as to minimize the extent of his transgression.
15.
I.e., the amount of time it takes to drink a revi'it leisurely (Radbaz, Vol. V, Responsum 1554). This is, nevertheless, a much smaller measure than the amount of time it takes to eat three eggs.
The Ra'avad (in his gloss on Hilchot Terumah 10:3) differs and states that even regarding drinking, the minimum measure is the amount of time it takes to eat three eggs. (Significantly, the source on which his opinion is based, Keritot 13a, is cited by the Rambam as halachah in Hilchot Sha'ar Avot HaTum'ah 8:11.)
Although the Shulchan Aruch (Orach Chayim 612:10) appears to favor the Rambam's view, Shulchan Aruch HaRav612:15 and the Mishnah Berurah 612:31 suggest following the more stringent view.
16.
Our translation is taken from Rav Kapach's translation of an Arabic term in his edition of the Rambam's Commentary on the Mishnah (Yoma 8:2, Nedarim 6:4). In the latter source, the Rambam also states that the brine is sometimes made from fish. The Mishnah Berurah 612:28 renders the Hebrew term as referring to fat that exudes from a fish.
17.
When describing the fast, Leviticus 23:29uses the expression, "Every soul that will not afflict itself shall be cut off." Eating food that is not fit for human consumption is also a form of affliction. Hence, one is not liable for punishment (Rabbenu Manoach).
18.
From the fact that the text mentions only fresh ginger, and not fresh peppers, the Maggid Mishneh states that one might infer that one is not liable for eating fresh peppers. He differs with this conclusion and suggests amending the text based on the Rambam's statements in Hilchot Berachot8:7. The Shulchan Aruch (Orach Chayim612:8) also makes a distinction between fresh and dried peppers.
19.
The Shulchan Aruch (loc. cit.:7) quotes the version of Yoma 81b that we have, which states, "the leaves of reeds." The Rambam's wording is based on the version quoted by Rabbenu Chanan'el.
20.
I.e., the leaves just as they emerge from the stem of the vine.
21.
I.e., when calculating whether or not a person ate a quantity of food equivalent to the size of a date.
22.
Although the brine is a liquid, and liquids and foods are not ordinarily combined (Halachah 1), since the brine is used to flavor the vegetable, it is considered to be a food (Yoma 80b).
23.
The Rambam's wording requires some clarification. He is referring to a person who had overeaten before the commencement of Yom Kippur, and then despite being disgusted by food, continued to eat on Yom Kippur itself (Maggid Mishneh; Shulchan Aruch, Orach Chayim 612:6). If a person began eating in the midst of the fast and then overate, he would be liable, because of the first morsels of food that he ate.
24.
If, however, the person is not jaded with the taste of the food, e.g., because the food is prepared in a very flavorful manner, he is liable even though he overate.
25.
Compare to Hilchot Shabbat 2:5, which explains that the classification "dangerously ill" means that "he has a wound in his body cavity, from his lips inward." Such a person does not need the assessment of a physician to determine whether or not the Sabbath should be violated on his behalf. In situations where the seriousness of the person's ailment is not as obvious, the Sabbath may be violated on his behalf based on a physician's pronouncement. Also, in this category is a women within three days after childbirth.
Significantly, when stating this law, the Shulchan Aruch (Orach Chayim 618:1) mentions only "a sick person who must eat," without stating that he must be dangerously ill. The Be'ur Halachahemphasizes that in many instances, even mildly serious conditions can become life-threatening if the person fasts.
26.
See Hilchot Yesodei HaTorah 5:6, which states that with the exception of the prohibitions against idol worship, murder, and incestuous or adulterous relations, any of the Torah's prohibitions may be violated to save a person's life. As mentioned in Hilchot Shabbat 2:1, even if there is a doubt regarding the matter, the Sabbath should be violated, and moreover, it should be the leaders of the people and the wise who violate the Sabbath on the sick person's behalf, so that the people at large will appreciate that this is the course of action that should be taken.
27.
Significantly, the Shulchan Aruch (loc. cit.:7) mentions that when a sick person is fed on Yom Kippur, he should first be fed less than the size of a date within the amount of time it takes to eat four eggs (the more stringent view regarding the time of כדי אכילת פרס). If, however, that is not sufficient, the more lenient opinions concerning the measure of כדי אכילת פרס can be relied upon. If even that is not sufficient, the person should be fed in the normal manner.
28.
The sick man's own opinion should followed, because "the heart knows the bitterness of his soul." Nevertheless, the person should be reminded that it is Yom Kippur. If he persists in his desire to eat, we assume that he does not desire to transgress, but cannot bear the fast (Shulchan Aruch HaRav 618:1; Mishnah Berurah 618:5).
29.
This is speaking about a person who genuinely does not think that it is necessary for him to eat. It must be emphasized that the Rabbis frowned on the supposed "piety" of a sick person who knows that he should eat, but refrains from doing so because of the fast, and applied the verse (Genesis 9:5): "I will demand an account of the blood of your own lives" (Mishnah Berurah, loc. cit.). He should be forced to eat, even against his will.
30.
The Mishnah Berurah 618:1 quotes opinions that state that a Jew need not be an expert physician to render such an opinion. Since he is aware of a threat to life and knows the seriousness of Yom Kippur, his view is accepted. A gentile, however, must be an expert physician for his view to be considered.
31.
The Shulchan Aruch (Orach Chayim 618:4) differs and states that if two physicians say that the sick person should eat, their opinion should be followed. Since two physicians have made such a statement, no further risks should be taken with a person's life.
32.
Rabbi Yehudah HaNasi gave this suggestion when asked regarding such a problem (Yoma 83a).
33.
This refers to a sense of infirmity that overcomes a person because of lack of nourishment; he becomes, dizzy, faint, and unable to focus his eyes.
34.
If all that is immediately available is non-kosher food, he should be fed food that involves a prohibition that is least severe first. [See Hilchot Ma'achalot Asurot 14:17, the Rambam's Commentary on the Mishnah (Yoma 8:4), and the Shulchan Aruch (Orach Chayim 618:9). See the Noda BiY'hudah, Vol. I, Orach Chayim, Responsum 36, which focuses on this issue.]
35.
The intent is non-kosher species. Even if their flesh is tasty, they are considered loathsome by Jewish law.
36.
The Shulchan Aruch (Orach Chayim 616:2) explains that when a child's constitution is strong, his training to fast should begin at age nine. If he is weak, the training can be postponed a year.
37.
The Ra'avad differs and maintains that since males and females reach maturity at different ages, that factor should be taken into account in this law. According to his view, a male child is not obligated to complete the fast until he is twelve, and a female must complete the fast at age eleven.
The Shulchan Aruch (Orach Chayim, loc. cit.) quotes the Rambam's view. The Ramah mentions a third opinion, which does not require children to complete a fast at all. He states that when a child's constitution is weak, this view should be followed.
38.
Even a fraction of a day is considered to be a day. Therefore, if a girl's birthday is on Yom Kippur, she is obligated to fast from her twelfth birthday onward.
39.
In this instance, however, even a child with a weak constitution should make every effort to complete the fast. For it is possible that the child had pubic hairs, which would cause him or her to be considered to be an adult, but they fell off (Ramah, Orach Chayim 616:2).
40.
Even if a child desires to fast, he should be prevented from doing so (Ramah, Orach Chayim, loc. cit.).
Shevitat Asor - Chapter Three
1
It is forbidden to wash on Yom Kippur,1 whether using hot or cold water.2 One may not wash one's entire body [at one time], nor any individual limb. It is even forbidden to immerse one's small finger in water.
A king and a bride may wash their faces:3 a bride so that she will not appear unattractive to her husband, and a king so that he will appear splendorous, as [Isaiah 33:17] states: "Your eyes shall behold the king in his splendor."4 Until when is a wife considered to be a "bride"? For thirty days.5
א
אסור לרחוץ ביום הכפורים בין בחמין בין בצונן. בין כל גופו בין אבר אחד אפילו אצבע קטנה אסור להושיטה במים. והמלך והכלה רוחצין את פניהן, כלה כדי שלא תתגנה על בעלה. והמלך כדי שיראה ביופיו שנאמר מלך ביפיו תחזינה עיניך. ועד כמה נקראת כלה עד שלשים יום:
2
When a person is soiled with filth or mud, he may wash off the dirt in an ordinary manner without reservation.6 [Similarly,] a woman may wash one hand in water and give a piece of bread to a child.7
A person who is ill may wash in an ordinary manner even though he is not dangerously ill. Similarly, all those who are obligated to immerse themselves [for the sake of ritual purity] should immerse themselves in an ordinary manner. This applies both on Tish'ah B'Av and on Yom Kippur.8
ב
מי שהיה מלוכלך בצואה או טיט רוחץ מקום הטנופת כדרכו ואינו חושש. ומדיחה אשה ידה אחת במים ונותנת פת לתינוק. והחולה רוחץ כדרכו אע"פ שאינו מסוכן. וכל חייבי טבילות טובלין כדרכן בין בתשעה באב בין ביוה"כ:
3
[The following rules apply] in the present age9 when a man has a seminal emission on Yom Kippur: If it is still moist, he should wipe it off with a cloth; this is sufficient. If it is dry, or he has become soiled, he may wash the soiled portions of his body and pray.10 It is, however, forbidden for him wash his entire body or to immerse himself.
For a person who immerses himself in the present age is not ritually pure11 - [he is impure regardless - ] because of ritual impurity contracted from a human corpse.12 The practice of washing after a nocturnal emission before prayer in the present age is only a custom. And a custom may not nullify a prohibition; it may only prohibit that which is permitted.13
The statement that a person who had a seminal emission on Yom Kippur should immerse himself was applicable only [in the era] when it was required to immerse oneself after a seminal emission and, as explained, this ordinance has already been nullified.
ג
מי שראה קרי בזמן הזה ביוה"כ. אם לח הוא מקנח במפה ודיו. ואם יבש הוא או שנתלכלך רוחץ מקומות המלוכלכין בלבד ומתפלל. ואסור לו לרחוץ כל גופו או לטבול. שאין הטובל בזמן הזה טהור מפני טומאת מת ואין הרחיצה מקרי לתפלה בזמן הזה אלא מנהג ואין מנהג לבטל דבר האסור אלא לאסור את המותר. ולא אמרו שהרואה קרי ביוה"כ טובל אלא כשתקנו טבילה לבעלי קריין וכבר בארנו שבטלה תקנה זו:
4
It is forbidden to sit on mud that is moist14 enough that if a person places his hand on it, sufficient moisture will rise up with it so that if he joins this hand to his other hand, the other hand will also become moist.15
A person should not fill an earthenware container with water and use it to cool himself, for the water permeates through its walls. It is even forbidden to use a metal container [for this purpose], lest water sprinkle on his flesh.16 It is permitted to cool off [by holding] fruit [against one's flesh].
ד
טיט שהוא לח ביותר כדי שיניח אדם ידו עליו ותעלה בה לחלוחית שאם הדביק אותה לידו האחרת תדבק בה לחלוחית אסור לישב עליו. לא ימלא אדם כלי חרש מים ויצטנן בו שהמים נזחלים מדפניו. אפילו כלי מתכות אסור שמא ינתזו מים על בשרו. ומותר להצטנן בפירות:
5
On the day preceding Yom Kippur, a person may take a handkerchief and soak it in water, wring it out slightly,17 and place it under clothes [so that it will not be exposed to the heat of the sun]. On the following day, he may wipe his face with it without any reservation,18 despite the fact that it is very cold.
ה
לוקח אדם מטפחת מערב יוה"כ ושורה אותה במים ומנגבה מעט ומניחה תחת הבגדים ולמחר מעבירה על פניו ואינו חושש ואע"פ שיש בה קור הרבה:
6
A person who is going to greet his teacher,19 his father,20 or someone who surpasses him in knowledge, and similarly, a person who is going to study in the House of Study, may pass through water21 that is neck-high22 without any reservation.23
[Moreover, after] he performs the mitzvah that he intended to perform, he may return to his home via the water. For if we did not allow him to return, he would not go, [and with this restriction, we would] thwart [his observance of] the mitzvah.
ו
ההולך להקביל פני רבו או פני אביו או מי שהוא גדול ממנו בחכמה או לקרות בבית המדרש עובר במים עד צוארו ואינו חושש ועושה מצוה שהלך לעשותה וחוזר במים למקומו. שאם לא תתיר לו לחזור אינו הולך ונמצא נכשל מן המצוה. וכן ההולך לשמור פירותיו עובר במים עד צוארו ואינו חושש ובלבד שלא יוציאו ידיהם מתחת שולי מעיליהם כדרך שעושין בחול:
7
It is forbidden to wear a [leather] shoe or a sandal,26 even on one foot. It is, however, permitted to wear a sandal made of reeds, rushes,27or the like. Similarly, a person may wind cloth over his feet or the like, for his feet remain sensitive to the hardness of the ground and he feels as if he is barefoot.28
Although children are allowed to eat, drink, wash, and anoint themselves, they should be prevented [from wearing] shoes and sandals.29
ז
אסור לנעול מנעל וסנדל אפילו ברגלו אחת. ומותר לצאת בסנדל של שעם ושל גמי וכיוצא בהן. וכורך אדם בגד על רגליו ויוצא בו שהרי קושי הארץ מגיע לרגליו ומרגיש שהוא יחף. התינוקות אע"פ שהן מותרין באכילה ובשתייה ורחיצה וסיכה מונעין אותן ממנעל וסנדל:
8
All people are allowed to wear sandals [to protect themselves] from being bitten by scorpions and the like.
A woman who has just given birth may wear sandals for thirty days, lest she be chilled. The same law applies to other people who are sick, even if their illness is not dangerous.30
ח
מותר לכל אדם לנעול את הסנדל מחמת עקרב וכיוצא בה כדי שלא תשכנו. והחיה מותרת לנעול את הסנדל משום צנה כל שלשים יום. והחולה כיוצא בה אע"פ שאין שם סכנה:
9
[Just as it is forbidden to anoint] one's entire body, so too, is it forbidden to anoint a portion of one's body. [This restriction applies] both to anointment that brings one pleasure and to anointment that does not bring one pleasure.31
When a person is sick, however, or if he has sores on his scalp, he may anoint himself in an ordinary manner without any reservation.
ט
אסור לסוך מקצת גופו ככל גופו בין סיכה של תענוג בין סיכה שאינה של תענוג. ואם היה חולה אף על פי שאין בו סכנה או שיש לו חטטין בראשו סך כדרכו ואינו חושש:
10
There are communities where it is customary to light a candle on Yom Kippur, so that one will be modest with regard to one's wife and thus not be prompted to engage in sexual relations. There are, by contrast, other communities where it is customary not to light a candle, lest one see one's wife, be attracted to her, and be prompted to engage in sexual relations.32
If Yom Kippur falls on the Sabbath, it is an obligation to light [a candle incumbent on the members] of all communities. For lighting a candle on the Sabbath is an obligation.33
Blessed be God who grants assistance.
י
יש מקומות שנהגו להדליק את הנר בלילי יום הכפורים כדי שיהיה לו בושת פנים מאשתו ולא יבוא לידי תשמיש המטה. ויש מקומות שנהגו שלא להדליק שמא יראה אשתו ותשא חן בעיניו ויבא לידי תשמיש. ואם חל יום הכפורים להיות בשבת חייבין הכל להדליק בכל מקום שהדלקת נר בשבת חובה
FOOTNOTES
1.
Our Sages instituted this prohibition based Solomon's description (I Kings 2:26) of David's affliction, which included being forced to go without washing (Yoma 77a).
2.
With regard to the prohibition against washing on the Sabbath and holidays, a distinction is made between washing with hot water and washing with cold water, because that prohibition was instituted lest the keepers of the baths heat water on these holy days. On Yom Kippur, the prohibition was instituted to prohibit washing per se. In this regard, we find a verse (Proverbs 25:25), "Like cold water on a wearied soul," including even cold water.
3.
From this leniency, some authorities infer that the prohibition against washing is Rabbinic in origin. If its source had been in the Torah, the Sages would not have granted such a leniency. Nevertheless, it is possible to explain that since the Torah's prohibition applies only to washing for the sake of pleasure, washing for other reasons is permitted when necessary.
4.
See Hilchot Melachim 2:5.
5.
The Mishnah Berurah 613:26 mentions opinions that do not allow this leniency in the present age.
6.
For it is only washing for the sake of pleasure that is forbidden, and not washing for the sake of cleanliness (Yoma 77b).
7.
Yoma, ibid. explains that this refers to shibta, which Rashi interprets as meaning a spirit of impurity that rests on one's hands after sleep. For this reason, the Shulchan Aruch (Orach Chayim 613:2) allows one to wash one's hands upon arising in the morning.
8.
This applied only in the ages when the people observed the laws of ritual purity. At present, since we do not possess the ashes of the red heifer, there is no way we can purify ourselves from the impurity contracted through contact with a human corpse, and we are all ritually impure. Hence, it is forbidden to immerse oneself on Yom Kippur and Tish'ah B'Av. Even a woman who is obligated to immerse herself on this day to purify herself from the niddahstate should postpone her immersion. (See Shulchan Aruch, Orach Chayim 613:12, 554:8.)
9.
I.e., in contrast to the era of Ezra, who ordained that a person who saw a nocturnal emission must immerse himself in the mikveh before reciting the Shema, praying, or engaging in Torah study. (See Hilchot Kri'at Shema 4:8, Hilchot Tefillah 4:4-6 and notes.)
10.
For it is forbidden to pray while there is a trace of semen on one's body.
11.
I.e., although a seminal emission conveys ritual impurity and immersion in a mikvehremoves that impurity, this is not of consequence in the present age.
12.
Which can be removed only when the ashes of the red heifer are sprinkled on a person.
13.
I.e., a person may accept a custom that requires more stringent conduct than that obligated by the letter of Torah law for various reasons. He may not, however, adopt any leniency in Torah law for such reasons.
14.
This would also be done for the purpose of cooling off (Shulchan Aruch, Orach Chayim613:9).
15.
This is the explanation of the Rabbinic expression, טופח על מנת להטפיח.
16.
One may, however, use an empty container for this purpose (Shulchan Aruch, loc. cit.).
17.
I.e., he must wring it out so that it will no longer be טופח על מנת להטפיח, as explained in the previous halachah.
18.
The Ramah (Orach Chayim 613:9) forbids this, lest the person squeeze water from the cloth and thus perform one of the forbidden labors.
19.
For it is a mitzvah to greet one's teacher (Chaggigah 5b).
20.
Since honoring one's parents is a mitzvah.
21.
For his intent is to perform the mitzvah and not to take pleasure in bathing.
22.
The Shulchan Aruch (loc. cit. 613:5) emphasizes that one should not enter water in which the current is fast-moving, because of the danger involved.
23.
The Ramah (Orach Chayim 613:8) states that even if there is a circuitous route that does not require one to pass through water, one may take a direct route through the water. Shulchan Aruch HaRav 613:13 and the Mishnah Berurah 613:22 differ, and prohibit passing through water if there is an alternative route, even one that is much longer.
24.
Although guarding one's produce is not a mitzvah, this leniency was granted because of a person's concern for his money. In this instance, the person is not allowed to return through water on Yom Kippur (Shulchan Aruch HaRav 613:12).
25.
Forcing the person to deviate from his ordinary pattern will remind him not to squeeze the water from his garments (Shulchan Aruch HaRav 613:8).
26.
Yoma 77a also regards going without shoes as an affliction, based on Solomon's statements describing David's afflictions (I Kings 2:26) cited previously, for II Samuel 15:30 describes how David walked barefoot when fleeing from Avshalom.
27.
Our translation for שעם is based on the gloss of Rabbenu Manoach. He also offers an alternative meaning of the word, "tree bark." In modern Hebrew, שעם means cork.
28.
The Mishnah Berurah 614:5 states that in his time, it was customary to wear socks and not shoes or sandals made of rubber or similar materials. Nevertheless, at present it has become customary to wear such shoes or sandals.
29.
Refraining from any of the other four activities mentioned could affect the child's health and growth. This is not true with regard to wearing shoes and sandals. On the contrary, children often go without shoes.
30.
The halachic equivalence between a woman who has just given birth and a sick person is established in Hilchot Shabbat2:14.
The Shulchan Aruch (Orach Chayim 614:3) also grants this leniency to a person who has a wound on his foot. The Ramah (loc. cit.:4) states that shoes may also be worn outside if the streets are very muddy.
31.
The Shulchan Aruch (Orach Chayim 614:1) interprets this to mean that it is prohibited to anoint oneself even for purposes of cleanliness.
32.
Shulchan Aruch HaRav 610:1 explains that it is an obligation to honor Yom Kippur by kindling lights, just as it is a mitzvah to honor other holidays. Nevertheless, because of the fear that one might be prompted to engage in sexual relations, certain communities adopted the custom of nullifying this mitzvah in homes where a husband and wife live together. Pesachim53b applies the verse (Isaiah 60:21) "And your nation are all righteous" to both customs.
In all communities, it is customary to light candles for Yom Kippur, either at home or in the synagogue. The above explanation clarifies the decision of the Ramah, who maintains that one should recite a blessing over these candles. There are, however, other explanations, and for this reason, there are authorities (see Sha'ar HaTziyun610:5) who maintain that a blessing should not be recited.
33.
See Hilchot Shabbat 5:1.
• Sunday, 11 Kislev, 5777 · 11 December 2016
• "Today's Day"
• Wednesday, Kislev 11, 5704
Torah lessons: Chumash: Vayishlach, Revi'i with Rashi.
Tehillim: 60-65.
Tanya: The reason is (p. 615)...and the Gemara. (p. 615).
(At this point there appears in the Hebrew text emendations to the Siddur-With-Chassidus, that have meaning only in the Hebrew original. Translator).
• Daily Thought:
Deep Roots
There are times when our eyes are closed, our minds can only dream aimlessly and our hearts are as rock. And yet we stand firm, with stubborn chutzpah, us against an entire world.
The mind and the heart have their roots. But that stubborn chutzpah, that knowledge of who you are and what is the truth for which you stand, its roots reach to a source of living waters that never cease nor change.[Maamar Venacha Alav 5725.]
-------
No comments:
Post a Comment