Torah Reading
Vayishlach: Genesis 32:4 (3) Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, 5 (4) with these instructions: “Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, “I have been living with Lavan and have stayed until now. 6 (5) I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor.” ’” 7 (6) The messengers returned to Ya‘akov saying, “We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men.”
8 (7) Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, 9 (8) saying, “If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape.” 10 (9) Then Ya‘akov said, “God of my father Avraham and God of my father Yitz’chak, Adonai, who told me, ‘Return to your country and your kinsmen, and I will do you good’: 11 (10) I’m not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. 12 (11) Please! Rescue me from my brother ‘Esav! I’m afraid of him, afraid he’ll come and attack me, without regard for mothers or children. 13 (12) You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can’t be counted.’”
Today in Jewish History:• Passing of Rabbi Judah the Prince (188 CE) Rabbi Judah the Prince -- also known as Rabbeinu Hakadosh ("our holy master"), or simply as "Rabbi" -- was elected nasi -- spiritual and civil head of the Jewish community at large -- after the death of his father, Rabbi Simeon ben Gamliel. Foreseeing that due to the tribulations of the Exile which the Jewish nation was about to endure it was likely that many of the sacred laws would be forgotten, Rabbi Judah decided to gather, record, edit, and organize the statements of the earlier sages, setting the Oral Law down in writing for very the first time, in the form of the Mishnah.
He passed away around 188 CE; some say it was around 219 CE.
Although he was extremely wealthy and on friendly terms with the Emperor Antoninus, in his dying hour he lifted both his hands to Heaven, swearing that he had not benefited from his wealth even with his little finger. Instead he had labored in the study of Torah with all his strength.
On the day that Rabbi Judah died, a heavenly voice went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the World to Come.
The Talmud (Ketubot 103a) relates that even after his passing, for a time, Rabbi Judah would still visit his home every Friday evening at dusk. Wearing Shabbat clothes, he would recite the Kiddush, and thereby discharge his family members from their obligation to hear Kiddush.
Link: Rabbi Judah the Prince.
To find more articles about Rabbi Judah, see: Rabbi Judah the Prince.
Daily Quote:
The world stands on three things: Torah, the service of G-d, and deeds of kindness[Ethics of the Fathers 1:2]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayishlach, 5th Portion (Genesis 34:1-35:11) with Rashi
• Genesis Chapter 34
1Dinah, the daughter of Leah, whom she had borne to Jacob, went out to look about among the daughters of the land. אוַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְיַֽעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ:
the daughter of Leah: And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1] בת לאה: ולא בת יעקב, אלא על שם יציאתה נקראת בת לאה, שאף היא יצאנית היתה, שנאמר (ל טז) ותצא לאה לקראתו (ועליה משלו המשל (יחזקאל טז מד) כאמה כבתה):
2And Shechem the son of Hamor, the Hivvite, the prince of the land, saw her, and he took her, lay with her, and violated her. בוַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ:
lay with her: in a natural way. — [from Gen. Rabbah 80:5] וישכב אתה: כדרכה:
and violated her: Heb. וַיְעַנֶהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way. — [from Gen. Rabbah 80: 5] ויענה: שלא כדרכה:
3And his soul cleaved to Dinah the daughter of Jacob; he loved the girl and spoke to the girl's heart. גוַתִּדְבַּ֣ק נַפְשׁ֔וֹ בְּדִינָ֖ה בַּת־יַֽעֲקֹ֑ב וַיֶּֽאֱהַב֙ אֶת־הַנַּֽעֲרָה֔(כתיב הנער) וַיְדַבֵּ֖ר עַל־לֵ֥ב הַנַּֽעֲרָֽה (כתיב הנער) :
and spoke to the girl’s heart: [I.e. he spoke] seductive words,“Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.” - [from Gen. Rabbah 80:7] על לב הנערה: דברים המתיישבין על הלב, ראי אביך בחלקת שדה קטנה כמה ממון בזבז, אני אשיאך ותקנה העיר וכל שדותיה:
4And Shechem spoke to his father Hamor saying, "Take this girl for me as a wife." דוַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה:
5Jacob had heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Jacob kept silent until they came [home]. הוְיַֽעֲקֹ֣ב שָׁמַ֗ע כִּ֤י טִמֵּא֙ אֶת־דִּינָ֣ה בִתּ֔וֹ וּבָנָ֛יו הָי֥וּ אֶת־מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה וְהֶֽחֱרִ֥שׁ יַֽעֲקֹ֖ב עַד־בֹּאָֽם:
6And Hamor, the father of Shechem, went out to Jacob to speak with him. ווַיֵּצֵ֛א חֲמ֥וֹר אֲבִֽי־שְׁכֶ֖ם אֶל־יַֽעֲקֹ֑ב לְדַבֵּ֖ר אִתּֽוֹ:
7And Jacob's sons had come from the field when they heard, and the men were grieved, and they burned fiercely, because he had committed a scandalous act in Israel, to lie with a daughter of Jacob, and such ought not to be done. זוּבְנֵ֣י יַֽעֲקֹ֗ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשָׁמְעָ֔ם וַיִּתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּ֣י נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּת־יַֽעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵֽעָשֶֽׂה:
and such ought not to be done-: to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood. — [from Gen. Rabbah 80:7] וכן לא יעשה: לענות את הבתולות, שהאומות גדרו עצמן מן העריות על ידי המבול:
8And Hamor spoke with them, saying, "My son Shechem his soul has a liking for your daughter. Please give her to him for a wife. חוַיְדַבֵּ֥ר חֲמ֖וֹר אִתָּ֣ם לֵאמֹ֑ר שְׁכֶ֣ם בְּנִ֗י חָֽשְׁקָ֤ה נַפְשׁוֹ֙ בְּבִתְּכֶ֔ם תְּנ֨וּ נָ֥א אֹתָ֛הּ ל֖וֹ לְאִשָּֽׁה:
has a liking: He desires. חשקה: חפצה:
9And intermarry with us; you shall give us your daughters, and you shall take our daughters for yourselves. טוְהִתְחַתְּנ֖וּ אֹתָ֑נוּ בְּנֹֽתֵיכֶם֙ תִּתְּנוּ־לָ֔נוּ וְאֶת־בְּנֹתֵ֖ינוּ תִּקְח֥וּ לָכֶֽם:
10And you shall dwell with us, and the land shall be before you; remain, do business there and settle there." יוְאִתָּ֖נוּ תֵּשֵׁ֑בוּ וְהָאָ֨רֶץ֙ תִּֽהְיֶ֣ה לִפְנֵיכֶ֔ם שְׁבוּ֙ וּסְחָר֔וּהָ וְהֵאָֽחֲז֖וּ בָּֽהּ:
11And Shechem said to her father and to her brothers, "May I find favor in your eyes. Whatever you tell me I will give. יאוַיֹּ֤אמֶר שְׁכֶם֙ אֶל־אָבִ֣יהָ וְאֶל־אַחֶ֔יהָ אֶמְצָא־חֵ֖ן בְּעֵֽינֵיכֶ֑ם וַֽאֲשֶׁ֧ר תֹּאמְר֛וּ אֵלַ֖י אֶתֵּֽן:
12Impose upon me a large marriage settlement and gifts, and I will give as [much as] you ask of me, but give me the girl for a wife." יבהַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּֽאֲשֶׁ֥ר תֹּֽאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַנַּֽעֲרָ֖ (כתיב הנער)לְאִשָּֽׁה:
marriage settlement: Kethubah- [from Mechilta Mishpatim, Nezikin 17] מהר: כתובה:
13Thereupon, Jacob's sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah. יגוַיַּֽעֲנ֨וּ בְנֵי־יַֽעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם:
with cunning: Heb. בְּמִרְמָה, with cunning. — [from Targum Onkelos] במרמה: בחכמה:
because [after all] he had defiled: Scripture states that this was not trickery because [after all] he had defiled their sister Dinah. — [from Gen. Rabbah 80:8] אשר טמא: הכתוב אומר שלא היתה רמיה, שהרי טמא את דינה אחותם:
14And they said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, for that is a disgrace to us. ידוַיֹּֽאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַֽעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ:
for that is a disgrace to us: To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or“[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult. חרפה הוא: שמץ פסול הוא אצלנו, הבא לחרף חבירו הוא אומר לו ערל אתה, או בן ערל. חרפה בכל מקום גדוף:
15But with this, however, we will consent to you, if you will be like us, that every male will be circumcised. טואַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּֽהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר:
we will consent to you: Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵאֹתוּ הַכֹּהִנִים) ,“And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9). נאות לכם: נתרצה לכם, לשון (מ"ב יב ט) ויאותו:
will be circumcised: Heb. לְהִמֹל, lit., to be circumcised. This is not in the active voice but in the passive. להמול: להיות נמול, אינו לשון לפעול אלא לשון להפעל:
16Then we will give you our daughters, and we will take your daughters for ourselves, and we will dwell with you and become one people. טזוְנָתַ֤נּוּ אֶת־בְּנֹתֵ֨ינוּ֙ לָכֶ֔ם וְאֶת־בְּנֹֽתֵיכֶ֖ם נִקַּח־לָ֑נוּ וְיָשַׁ֣בְנוּ אִתְּכֶ֔ם וְהָיִ֖ינוּ לְעַ֥ם אֶחָֽד:
Then we will give: Heb. וְנָתַנוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two“nuns,” [like] וְנָתַנְנוּ. ונתנו: נו"ן שניה מודגשת, לפי שהיא משמשת במקום שתי נוני"ן ונתננו:
and we will take your daughters for ourselves: You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),]“We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised. ואת בנותיכם נקח לנו: אתה מוצא בתנאי שאמר חמור ליעקב ובתשובת בני יעקב לחמור שתלו החשיבות בבני יעקב, ליקח בנות שכם את שיבחרו להם ובנותיהם יתנו להם לפי דעתם, דכתיב ונתנו את בנותינו, לפי דעתינו, ואת בנותיכם נקח לנו, ככל אשר נחפוץ. וכשדברו חמור ושכם בנו אל יושבי עירם הפכו הדברים (פסוק כא) את בנותם נקח לנו לנשים ואת בנותינו נתן להם, כדי לרצותם שיאותו להמול:
17But if you do not listen to us to be circumcised, we will take our daughter and go." יזוְאִם־לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־בִּתֵּ֖נוּ וְהָלָֽכְנוּ:
18Their words pleased Hamor and Shechem, the son of Hamor. יחוַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינֵ֣י חֲמ֑וֹר וּבְעֵינֵ֖י שְׁכֶ֥ם בֶּן־חֲמֽוֹר:
19And the young man did not delay to do the thing because he desired Jacob's daughter, and he was the most honored in all his father's household. יטוְלֹֽא־אֵחַ֤ר הַנַּ֨עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַת־יַֽעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו:
20And Hamor and his son Shechem came to the gate of their city, and they spoke to the people of their city, saying, כוַיָּבֹ֥א חֲמ֛וֹר וּשְׁכֶ֥ם בְּנ֖וֹ אֶל־שַׁ֣עַר עִירָ֑ם וַיְדַבְּר֛וּ אֶל־אַנְשֵׁ֥י עִירָ֖ם לֵאמֹֽר:
21"These men are peaceful with us, and they will dwell in the land and do business there, and the land behold it is spacious enough for them. We will take their daughters for ourselves as wives, and we will give them our daughters. כאהָֽאֲנָשִׁ֨ים הָאֵ֜לֶּה שְׁלֵמִ֧ים הֵ֣ם אִתָּ֗נוּ וְיֵֽשְׁב֤וּ בָאָ֨רֶץ֙ וְיִסְחֲר֣וּ אֹתָ֔הּ וְהָאָ֛רֶץ הִנֵּ֥ה רַֽחֲבַת־יָדַ֖יִם לִפְנֵיהֶ֑ם אֶת־בְּנֹתָם֙ נִקַּח־לָ֣נוּ לְנָשִׁ֔ים וְאֶת־בְּנֹתֵ֖ינוּ נִתֵּ֥ן לָהֶֽם:
These men are peaceful with us: Heb. שְׁלֵמִים. With peace and sincerity. שלמים: בשלום ובלב שלם:
and the land-behold it is spacious enough: [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it. והארץ הנה רחבת ידים: כאדם שידו רחבה וותרנית, כלומר לא תפסידו כלום, פרקמטיא הרבה באה לכאן ואין לה קונים:
22However, [only] with this [condition] will the men consent to dwell with us, to become one people, by every male among us being circumcised, just as they are circumcised. כבאַךְ־בְּ֠זֹ֠את יֵאֹ֨תוּ לָ֤נוּ הָֽאֲנָשִׁים֙ לָשֶׁ֣בֶת אִתָּ֔נוּ לִֽהְי֖וֹת לְעַ֣ם אֶחָ֑ד בְּהִמּ֥וֹל לָ֨נוּ֙ כָּל־זָכָ֔ר כַּֽאֲשֶׁ֖ר הֵ֥ם נִמֹּלִֽים:
by…being circumcised: Heb. בְּהִמוֹל, by being circumcised. בהמול: בהיות נמול:
23Then shall not their cattle, their property, and all their beasts be ours? But let us consent to them, and they will dwell with us." כגמִקְנֵהֶ֤ם וְקִנְיָנָם֙ וְכָל־בְּהֶמְתָּ֔ם הֲל֥וֹא לָ֖נוּ הֵ֑ם אַ֚ךְ נֵא֣וֹתָה לָהֶ֔ם וְיֵֽשְׁב֖וּ אִתָּֽנוּ:
But let us consent to them: regarding this matter, and thereby, they will dwell with us. אך נאותה להם: לדבר זה, ועל ידי כן ישבו אתנו:
24And all those coming out of the gate of his city listened to Hamor and his son Shechem, and every male, all who went out of the gate of his city, became circumcised. כדוַיִּשְׁמְע֤וּ אֶל־חֲמוֹר֙ וְאֶל־שְׁכֶ֣ם בְּנ֔וֹ כָּל־יֹֽצְאֵ֖י שַׁ֣עַר עִיר֑וֹ וַיִּמֹּ֨לוּ֙ כָּל־זָכָ֔ר כָּל־יֹֽצְאֵ֖י שַׁ֥עַר עִירֽוֹ:
25Now it came to pass on the third day, when they were in pain, that Jacob's two sons, Simeon and Levi, Dinah's brothers, each took his sword, and they came upon the city with confidence, and they slew every male. כהוַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיוֹתָ֣ם כֹּֽאֲבִ֗ים וַיִּקְח֣וּ שְׁנֵֽי־בְנֵֽי־יַֽ֠עֲקֹ֠ב שִׁמְע֨וֹן וְלֵוִ֜י אֲחֵ֤י דִינָה֙ אִ֣ישׁ חַרְבּ֔וֹ וַיָּבֹ֥אוּ עַל־הָעִ֖יר בֶּ֑טַח וַיַּֽהַרְג֖וּ כָּל־זָכָֽר:
Jacob’s two sons: They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him. — [from Gen. Rabbah 80:10] שני בני יעקב: בניו היו, ואף על פי כן נהגו עצמן שמעון ולוי, כשאר אנשים שאינם בניו, שלא נטלו עצה הימנו:
Dinah’s brothers: Since they risked their lives for her, they were called her brothers. — [from Gen. Rabbah 80:10] אחי דינה: לפי שמסרו עצמן עליה נקראו אחיה:
with confidence: Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob). בטח: שהיו כואבים. ומדרש אגדה בטוחים היו על כחו של זקן:
26And Hamor and his son Shechem they slew with the edge of the sword, and they took Dinah out of Shechem's house and left. כווְאֶת־חֲמוֹר֙ וְאֶת־שְׁכֶ֣ם בְּנ֔וֹ הָֽרְג֖וּ לְפִי־חָ֑רֶב וַיִּקְח֧וּ אֶת־דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ:
27Jacob's sons came upon the slain and plundered the city that had defiled their sister. כזבְּנֵ֣י יַֽעֲקֹ֗ב בָּ֚אוּ עַל־הַ֣חֲלָלִ֔ים וַיָּבֹ֖זּוּ הָעִ֑יר אֲשֶׁ֥ר טִמְּא֖וּ אֲחוֹתָֽם:
upon the slain: to strip the slain. [from Targum Onkelos] על החללים: לפשט את החללים:
28Their flocks and their cattle and their donkeys, and whatever was in the city and whatever was in the field they took. כחאֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹֽרֵיהֶ֑ם וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה לָקָֽחוּ:
29And all their wealth and all their infants and their wives they captured and plundered, and all that was in the house. כטוְאֶת־כָּל־חֵילָ֤ם וְאֶת־כָּל־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם שָׁב֖וּ וַיָּבֹ֑זּוּ וְאֵ֖ת כָּל־אֲשֶׁ֥ר בַּבָּֽיִת:
And all their wealth: Heb. חֵילָם, their money, and similarly;“amassed this wealth (הַחַיִל) for me” (Deut. 8:17);“and Israel amasses wealth (חָיִל)” (Num. 24: 18);“and leave over their possessions (חֵילָם) to others” (Ps. 49:11). חילם: ממונם וכן (דברים ח יז) עשה לי את החיל הזה, (במדבר כד יח) וישראל עושה חיל, (תהלים מט יא) ועזבו לאחרים חילם:
they captured: Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable. — [from Targum Onkelos] שבו: לשון שביה [לפיכך טעמו מלרע]:
30Thereupon, Jacob said to Simeon and to Levi, "You have troubled me, to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed." לוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־שִׁמְע֣וֹן וְאֶל־לֵוִי֘ עֲכַרְתֶּ֣ם אֹתִי֒ לְהַבְאִישֵׁ֨נִי֙ בְּישֵׁ֣ב הָאָ֔רֶץ בַּכְּנַֽעֲנִ֖י וּבַפְּרִזִּ֑י וַֽאֲנִי֙ מְתֵ֣י מִסְפָּ֔ר וְנֶֽאֶסְפ֤וּ עָלַי֙ וְהִכּ֔וּנִי וְנִשְׁמַדְתִּ֖י אֲנִ֥י וּבֵיתִֽי:
You have troubled me: Heb. עִכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80: 12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen],“Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent. עכרתם: לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה, מסורת היתה ביד כנענים שיפלו ביד בני יעקב, אלא שהיו אומרים (שמות כג ל) עד אשר תפרה ונחלת את הארץ, לפיכך היו שותקין:
few in number: few men. מתי מספר: אנשים מועטים:
31And they said, "Shall he make our sister like a harlot?" לאוַֽיֹּאמְר֑וּ הַֽכְזוֹנָ֕ה יַֽעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ:
like a harlot: Abandoned- [from Gen. Rabbah 80:12] הכזונה: הפקר:
our sister: [Onkelos renders] יָת לַאֲחָתָנָא, our sister. את אחותנו: ית אחתנא:
Genesis Chapter 35
1And God said to Jacob, "Arise and go up to Beth el and abide there, and make there an altar to the God Who appeared to you when you fled from your brother Esau." אוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יַֽעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַֽעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָ֨רְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ:
Arise and go up: (Tanchuma Vayishlach 8) Since you tarried on the way, you were punished, and this trouble with your daughter has befallen you. קום עלה: לפי שאחרת בדרך נענשת ובא לך זאת מבתך:
2Thereupon Jacob said to his household and to all those who were with him, "Remove the deities of the foreign nations, which are in your midst, purify yourselves and change your clothes. בוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹֽכְכֶ֔ם וְהִטַּֽהֲר֔וּ וְהַֽחֲלִ֖יפוּ שִׂמְלֹֽתֵיכֶֽם:
the foreign nations: That you have in your possession from the spoils of Shechem. — from Zohar, vol. 1, 173a] הנכר: שיש בידכם משלל של שכם:
purify yourselves: from idolatry. והטהרו: מעבודה זרה:
and change your clothes: Perhaps you have the clothing of idols in your possession. — [from Gen. Rabbah 81:3] והחליפו שמלותיכם: שמא יש בידכם כסות של עבודה זרה:
3And we will arise and go up to Beth el, and I will make an altar to the God Who answered me on the day of my distress, and was with me on the way that I went." גוְנָק֥וּמָה וְנַֽעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָֽעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַֽיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי:
4And they gave Jacob all the deities of the nations that were in their possession and the earrings that were in their ears, and Jacob hid them under the terebinth that was near Shechem. דוַיִּתְּנ֣וּ אֶל־יַֽעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַֽעֲקֹ֔ב תַּ֥חַת הָֽאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם:
under the terebinth: Heb. אֵלָה, a species of tree that bears no fruit. האלה: מין אילן סרק:
near Shechem: Heb. עִם-שְׁכֶם, lit., with Shechem, [meaning] next to Shechem. — [from Targum Jonathan ben Uzziel] עם שכם: אצל שכם:
5Then they traveled, and the fear of God was upon the cities that were around them, so that they did not pursue Jacob's sons. הוַיִּסָּ֑עוּ וַיְהִ֣י | חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַֽחֲרֵ֖י בְּנֵ֥י יַֽעֲקֹֽב:
and the fear: terror. חתת: פחד:
6And Jacob came to Luz, which is in the land of Canaan that is Beth el he and all the people who were with him. ווַיָּבֹ֨א יַֽעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ:
7He built there an altar, and he called the place El Beth el, for there God had been revealed to him when he fled from before his brother Esau. זוַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו:
El Beth-el: Heb. בֵּית-אֵל אֵל, The Holy One, blessed be He, is in Beth-el (בְּבֵית-אֵל) the manifestation of His presence is in Beth-el. Some words lack the prefix “beth,” [meaning “in,”] like“Behold, he is in the house of (בֵּית) Machir, the son of Ammiel” (II Sam. 9:4), [Which is equivalent to] מָכִיר בְּבֵית [Also,]“in your father’s house (בֵּית אָבִי),” [equivalent to] בְּבֵית אָבִי [from Targum Jonathan ben Uzziel] אל בית אל: הקב"ה בבית אל גילוי שכינתו בבית אל. יש תיבה חסרה בי"ת המשמשת בראשה, כמו (ש"ב ט ד) הנה הוא בית מכיר בן עמיאל, כמו בבית מכיר, (להלן לח יא) בית אביך כמו בבית אביך:
had been revealed to him: Heb. נִגְלוּ, the plural form. In many places, the noun referring to godliness or mastership appears in the plural form, like“Joseph’s master (אִדוֹנֵי יוֹסֵף)” (Gen. 39:20),“if its owner (בְּעָלָיו) is with him” (Exod. 22:14), and it does not say בַּעִלוֹ. Likewise, אֱלָהוּת (godliness), an expression of judgment and lordship, is mentioned in the plural form, but none of the other names [of the Deity] are found in the plural form. — [from Sanh. 38b] נגלו אליו הא-להים: במקומות הרבה יש שם אלהות ואדנות בלשון רבים, כמו (להלן לט כ) א-דני יוסף, (שמות כב יד) אם בעליו עמו, ולא נאמר בעלו, וכן אלהות שהוא לשון שופט ומרות נזכר בלשון רבים, אבל אחד מכל שאר השמות לא תמצא בלשון רבים:
8And Deborah, Rebecca's nurse, died, and she was buried beneath Beth el, beneath the plain; so he named it Allon Bachuth. חוַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת:
And Deborah…died: What connection does Deborah have with Jacob’s household? However, since Rebecca said to Jacob, “and I will send and take you from there” (above 27:45), [it was] Deborah [whom] she sent to him, to Padan-aram [to instruct him] to leave from there, and she died on the way. I learned this from the words of Rabbi Moshe Hadarshan. — [from Bereishith Rabbathi, p. 113] ותמת דבורה: מה ענין דבורה בבית יעקב, אלא לפי שאמרה רבקה ליעקב (כז מה) ושלחתי ולקחתיך משם, שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך. מדברי רבי משה הדרשן למדתיה:
beneath Beth-el: The city was situated on a mountain, and she was buried at the foot of the mountain. מתחת לבית אל: העיר יושבת בהר ונקברה ברגלי ההר:
beneath the plain: [Onkelos renders:] at the bottom of the plain, for there was a plain above, on the incline of the mountain, and the grave was below, and the plain of Beth-el was called Allon. The Aggadah [tells us that] he was informed there of another mourning, for he was told about his mother, who died (Gen. Rabbah 81:5), and Allon in Greek means“another.” For the following reason, the day of her death was concealed, viz. so that people should not curse the womb whence Esau had emerged. Therefore, neither did Scripture publicize it. תחת האלון: בשפולי מישרא, שהיה מישור מלמעלה בשפוע ההר והקבורה מלמטה, ומישור של בית אל היו קורין לו אלון. ואגדה נתבשר שם באבל שני, שהוגד לו על אמו שמתה. ואלון בלשון יוני אחר. ולפי שהעלימו את יום מותה, שלא יקללו הבריות הכרס שיצא ממנו עשו, אף הכתוב לא פרסמו:
9And God appeared again to Jacob when he came from Padan aram, and He blessed him. טוַיֵּרָ֨א אֱלֹהִ֤ים אֶל־יַֽעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ:
again: The second time in this place: once when he went away and once when he returned. עוד: פעם שני במקום הזה, אחד בלכתו ואחד בשובו:
and He blessed him: [with] the blessing of [the consolation bestowed upon] mourners. — [from Gen. Rabbah 82:3] ויברך אתו: ברכת אבלים:
10God said to him, "Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name." And He named him Israel. יוַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַֽעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַֽעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִֽהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל:
Your name shall no longer be called Jacob: Heb. יַעִקֹב, an expression of a man who comes with stealth and guile (עָקְבָה), but [יִשְׂרָאֵל], a term denoting a prince (שַׂר) and a chief. — [from Zohar vol. 1, 1712, vol. 3, 45a, and Chullin 92a] לא יקרא שמך עוד יעקב: לשון אדם הבא במארב ועקבה אלא לשון שר ונגיד:
11And God said to him, "I am the Almighty God; be fruitful and multiply; a nation and a multitude of nations shall come into existence from you, and kings shall come forth from your loins. יאוַיֹּ֩אמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִֽהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵֽחֲלָצֶ֥יךָ יֵצֵֽאוּ:
I am the Almighty God: Heb. שַׁדַּי. For I have the power (כְּדַי) to bless, because the blessings are Mine. אני אל שדי: שאני כדאי לברך, שהברכות שלי:
be fruitful and multiply: [God bestowed this blessing upon Jacob] because Benjamin was not yet born, although (Rachel) was already pregnant with him. פרה ורבה: על שם שעדיין לא נולד בנימין ואף על פי שכבר נתעברה ממנו:
a nation-: Benjamin. — [from Gen. Rabbah 82:4] גוי: בנימין:
nations: Manasseh and Ephraim, who were destined to emanate from Joseph, and [were counted] in the number of the tribes. — [from Gen. Rabbah loc. cit.] גוים: מנשה ואפרים שעתידים לצאת מיוסף, והם במנין השבטים:
and kings: Saul and Ishbosheth, who were of the tribe of Benjamin, who had not yet been born. (Abner interpreted this verse [in this sense] when he crowned Ishbosheth, and the tribes too interpreted it [in this sense] and became friendly again with Benjamin, as it is written: “No man from us shall give his daughter to Benjamin for a wife” (Jud. 21:1)-they retracted this and said,“Were he (Benjamin) not to be counted among the tribes, the Holy One, blessed be He, would not have said to Jacob, ‘and kings shall come forth from your loins.’”) [Old Rashi manuscript from Tanchuma Buber Vayishlach 29] ומלכים: שאול ואיש בשת שהיו משבט בנימין, שעדיין לא נולד. (ופסוק זה דרשו אבנר כשהמליך איש בושת, ואף השבטים דרשוהו וקרבו בנימין, דכתיב (שופטים כא א) איש ממנו לא יתן את בתו לבנימין לאשה, וחזרו ואמרו אלמלא היה עולה מן השבטים לא היה הקב"ה אומר ליעקב ומלכים מחלציך יצאו:
a nation and a multitude of nations: This means that his children are destined to be like [the foreign] nations, according to the number of the nations, who are the seventy nations. Likewise, the entire Sanhedrin is [composed of] seventy [members. When Jacob and his household migrated to Egypt, they numbered seventy, as it is stated in Gen. 46:27]. Another explanation: This means that his sons are destined to offer up sacrifices at the time of the prohibition of the high places, just as the gentile nations [did] in the days of Elijah. — [Old Rashi manuscript from Gen. Rabbah 82:5] גוי וקהל גוים: שגוים עתידים בניו להעשות כמנין הגוים שהם שבעים אומות, וכן כל הסנהדרין שבעים. דבר אחר שעתידים בניו להקריב איסור במות כגוים בימי אליהו):
• Daily Tehillim: Psalms Chapters 77-78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Kuntres Acharon, end of Essay 6
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 15 Kislev, 5777 · 15 December 2016
• Kuntres Acharon, end of Essay 6
• אך מה שהיה משתבח בתהלת התורה במעלתה זו, ואמר: זמירות היו לי כו׳, נענש על זה
• Rambam - Thursday, 15 Kislev, 5777 · 15 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 156 (Digest)
Eliminating Chametz
"On the first day, you shall remove leaven from your houses"—Exodus 12:15.
We are commanded to eliminate all chametz (leavened foods) from our possession on the fourteenth of Nissan, the eve of Passover.
The 156th mitzvah is that we are commanded to remove chometz [leaven] from our possession on the 14th of Nissan. This is the mitzvah of "removing the leaven."
The source of this commandment is G‑d's statement (exalted be He),1 "On the day before [Pesach] you must remove the leaven from your homes."
Our Sages called this mitzvah, "biyur" ["clearing out"]; i.e. clearing out the chometz [from his possession.]
The Jerusalem Talmud, tractate Sanhedrin2 says, "For possessing chometz one violates both a positive and a negative commandment. The positive commandment is biyur, as the verse says, 'you must remove the leaven from your homes'; the negative commandment is, 'no leaven may be found in your homes.' "3
The details of this mitzvah are explained in the beginning of tractate Pesachim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 12:15. Here in Sefer Hamitzvos, as in early editions of Mishneh Torah, the Rambam rules that the Biblical commandment is the actual removal of the chometz. However, his conclusion in Hilchos Chometz U'matzah, 2:2, is that the Biblical commandment is fulfilled by verbal renunciation of ownership (bittul), and the actual removal is a Rabbinic command. See Kapach, 5731, note 75.
2.5:3.
3.Ex. 12:19.
• Negative Commandment 197 (Digest)
Consuming Chametz on Passover
"No leavened bread shall be eaten"—Exodus 13:3.
It is forbidden to consume chametz (leavened foods) for the duration of Passover.
The 197th prohibition is that we are forbidden to eat chometz on Pesach.
The source of this commandment is G‑d's statement,1 "No chometz may be eaten."
If chometz was eaten intentionally, the punishment is kores,2 as the verse3 states clearly, "Whoever eats chometz shall receive kores." If it was eaten unintentionally, the person must bring a sin-offering.4
The details of this commandment are explained in tractate Pesachim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 13:3.
2.See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before he dies).
3.Ex. 12:15.
4.See P69.
• Negative Commandment 198 (Digest)
Eating a Mixture Containing Chametz
"You shall eat nothing leavened"—Exodus 12:20.
We are forbidden to consume on Passover foods or beverages that contain any chametz (leavened) ingredients, such as beer.
The 198th prohibition is that we are forbidden from eating anything with chometz [leaven] mixed into it, even if it is not bread; e.g. muryas,1 kutach,2 etc.
The source of this commandment is G‑d's statement,3 "Do not eat anything leavened."
The Mechilta says, "The verse, 'Do not eat anything leavened,' comes to prohibit kutach from Babylon, beer from Medea, and vinegar from Edom. One might think that the punishment for eating them is kores; therefore the Torah says [in the verse6 which speaks of kores], 'chometz' — [one receives kores] only for that which is completely chometz, not for that which only has chometz mixed in. Why, then, are they mentioned at all? To teach us that one transgresses a negative commandment [by eating them]."4
It is explained in Pesachim5 that although one is forbidden from eating [anything with chometz mixed in], one does not receive lashes unless the mixture contained at least a k'zayis of chometz bich'dei achilas pras.6 If there was less chometz than this mixed in, one does not receive lashes for eating the mixture.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.A type of dip.
2.A dip containing whey, salt, and pieces of bread. See Pesachim 42a.
3.Ex. 12:20.
4.This passage proves that this commandment is distinct from N197, which has a different punishment.
5.43a.
6.I.e. if the mixture contained at least 1/6 chometz. Literally, "if one ate a pras" of the mixture, one would eat at least a k'zayis of chometz. Since there are approximately 6 zeisim in a pras (see Hilchos Chometz U'matzah, Ch.1, Hal.6), lashes are given only if the mixture was at least 1/6 chometz.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Eight
• Hilchot Nizkei Mamon - Chapter Eight
• Chametz U'Matzah - Chapter Two
• Thursday, 15 Kislev, 5777 · 15 December 2016
• "Today's Day"
• Sunday, Kislev 15, 5704
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, his extolling (p. 623)...study that reference. (p. 625).
(An emendation to Torah Or parshat Vayeishev appears here, relevant only in Hebrew. Translator.)
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh (total self-sacrifice and dedication) ahavat Yisrael (love of one's fellow), even towards a Jew whom one has never seen.
FOOTNOTES
1.The Alter Rebbe called the Baal Shem Tov "grandfather," since the Baal Shem Tov was the Rebbe of the Maggid, who in turn was the Alter Rebbe's teacher, i.e. spiritual father.
• Daily Thought:
Miracles
At every moment, in each thing, a miracle occurs far transcendent of even the splitting of the Red Sea: Existence is renewed out of the void, and a natural order is sustained where there should be chaos.
Indeed, it is not the miracle that is wondrous, but the natural order. Does anyone have a good reason why gravity should behave today the way it behaved yesterday?
Does anyone have a good reason why there should be anything at all?[Shaar HaYichud VehaEmunah, chapter 2.]
Chumash: Parshat Vayishlach, 5th Portion (Genesis 34:1-35:11) with Rashi
• Genesis Chapter 34
1Dinah, the daughter of Leah, whom she had borne to Jacob, went out to look about among the daughters of the land. אוַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְיַֽעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ:
the daughter of Leah: And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1] בת לאה: ולא בת יעקב, אלא על שם יציאתה נקראת בת לאה, שאף היא יצאנית היתה, שנאמר (ל טז) ותצא לאה לקראתו (ועליה משלו המשל (יחזקאל טז מד) כאמה כבתה):
2And Shechem the son of Hamor, the Hivvite, the prince of the land, saw her, and he took her, lay with her, and violated her. בוַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ:
lay with her: in a natural way. — [from Gen. Rabbah 80:5] וישכב אתה: כדרכה:
and violated her: Heb. וַיְעַנֶהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way. — [from Gen. Rabbah 80: 5] ויענה: שלא כדרכה:
3And his soul cleaved to Dinah the daughter of Jacob; he loved the girl and spoke to the girl's heart. גוַתִּדְבַּ֣ק נַפְשׁ֔וֹ בְּדִינָ֖ה בַּת־יַֽעֲקֹ֑ב וַיֶּֽאֱהַב֙ אֶת־הַנַּֽעֲרָה֔(כתיב הנער) וַיְדַבֵּ֖ר עַל־לֵ֥ב הַנַּֽעֲרָֽה (כתיב הנער) :
and spoke to the girl’s heart: [I.e. he spoke] seductive words,“Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.” - [from Gen. Rabbah 80:7] על לב הנערה: דברים המתיישבין על הלב, ראי אביך בחלקת שדה קטנה כמה ממון בזבז, אני אשיאך ותקנה העיר וכל שדותיה:
4And Shechem spoke to his father Hamor saying, "Take this girl for me as a wife." דוַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה:
5Jacob had heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Jacob kept silent until they came [home]. הוְיַֽעֲקֹ֣ב שָׁמַ֗ע כִּ֤י טִמֵּא֙ אֶת־דִּינָ֣ה בִתּ֔וֹ וּבָנָ֛יו הָי֥וּ אֶת־מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה וְהֶֽחֱרִ֥שׁ יַֽעֲקֹ֖ב עַד־בֹּאָֽם:
6And Hamor, the father of Shechem, went out to Jacob to speak with him. ווַיֵּצֵ֛א חֲמ֥וֹר אֲבִֽי־שְׁכֶ֖ם אֶל־יַֽעֲקֹ֑ב לְדַבֵּ֖ר אִתּֽוֹ:
7And Jacob's sons had come from the field when they heard, and the men were grieved, and they burned fiercely, because he had committed a scandalous act in Israel, to lie with a daughter of Jacob, and such ought not to be done. זוּבְנֵ֣י יַֽעֲקֹ֗ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשָׁמְעָ֔ם וַיִּתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּ֣י נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּת־יַֽעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵֽעָשֶֽׂה:
and such ought not to be done-: to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood. — [from Gen. Rabbah 80:7] וכן לא יעשה: לענות את הבתולות, שהאומות גדרו עצמן מן העריות על ידי המבול:
8And Hamor spoke with them, saying, "My son Shechem his soul has a liking for your daughter. Please give her to him for a wife. חוַיְדַבֵּ֥ר חֲמ֖וֹר אִתָּ֣ם לֵאמֹ֑ר שְׁכֶ֣ם בְּנִ֗י חָֽשְׁקָ֤ה נַפְשׁוֹ֙ בְּבִתְּכֶ֔ם תְּנ֨וּ נָ֥א אֹתָ֛הּ ל֖וֹ לְאִשָּֽׁה:
has a liking: He desires. חשקה: חפצה:
9And intermarry with us; you shall give us your daughters, and you shall take our daughters for yourselves. טוְהִתְחַתְּנ֖וּ אֹתָ֑נוּ בְּנֹֽתֵיכֶם֙ תִּתְּנוּ־לָ֔נוּ וְאֶת־בְּנֹתֵ֖ינוּ תִּקְח֥וּ לָכֶֽם:
10And you shall dwell with us, and the land shall be before you; remain, do business there and settle there." יוְאִתָּ֖נוּ תֵּשֵׁ֑בוּ וְהָאָ֨רֶץ֙ תִּֽהְיֶ֣ה לִפְנֵיכֶ֔ם שְׁבוּ֙ וּסְחָר֔וּהָ וְהֵאָֽחֲז֖וּ בָּֽהּ:
11And Shechem said to her father and to her brothers, "May I find favor in your eyes. Whatever you tell me I will give. יאוַיֹּ֤אמֶר שְׁכֶם֙ אֶל־אָבִ֣יהָ וְאֶל־אַחֶ֔יהָ אֶמְצָא־חֵ֖ן בְּעֵֽינֵיכֶ֑ם וַֽאֲשֶׁ֧ר תֹּאמְר֛וּ אֵלַ֖י אֶתֵּֽן:
12Impose upon me a large marriage settlement and gifts, and I will give as [much as] you ask of me, but give me the girl for a wife." יבהַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּֽאֲשֶׁ֥ר תֹּֽאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַנַּֽעֲרָ֖ (כתיב הנער)לְאִשָּֽׁה:
marriage settlement: Kethubah- [from Mechilta Mishpatim, Nezikin 17] מהר: כתובה:
13Thereupon, Jacob's sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah. יגוַיַּֽעֲנ֨וּ בְנֵי־יַֽעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם:
with cunning: Heb. בְּמִרְמָה, with cunning. — [from Targum Onkelos] במרמה: בחכמה:
because [after all] he had defiled: Scripture states that this was not trickery because [after all] he had defiled their sister Dinah. — [from Gen. Rabbah 80:8] אשר טמא: הכתוב אומר שלא היתה רמיה, שהרי טמא את דינה אחותם:
14And they said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, for that is a disgrace to us. ידוַיֹּֽאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַֽעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ:
for that is a disgrace to us: To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or“[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult. חרפה הוא: שמץ פסול הוא אצלנו, הבא לחרף חבירו הוא אומר לו ערל אתה, או בן ערל. חרפה בכל מקום גדוף:
15But with this, however, we will consent to you, if you will be like us, that every male will be circumcised. טואַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּֽהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר:
we will consent to you: Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵאֹתוּ הַכֹּהִנִים) ,“And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9). נאות לכם: נתרצה לכם, לשון (מ"ב יב ט) ויאותו:
will be circumcised: Heb. לְהִמֹל, lit., to be circumcised. This is not in the active voice but in the passive. להמול: להיות נמול, אינו לשון לפעול אלא לשון להפעל:
16Then we will give you our daughters, and we will take your daughters for ourselves, and we will dwell with you and become one people. טזוְנָתַ֤נּוּ אֶת־בְּנֹתֵ֨ינוּ֙ לָכֶ֔ם וְאֶת־בְּנֹֽתֵיכֶ֖ם נִקַּח־לָ֑נוּ וְיָשַׁ֣בְנוּ אִתְּכֶ֔ם וְהָיִ֖ינוּ לְעַ֥ם אֶחָֽד:
Then we will give: Heb. וְנָתַנוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two“nuns,” [like] וְנָתַנְנוּ. ונתנו: נו"ן שניה מודגשת, לפי שהיא משמשת במקום שתי נוני"ן ונתננו:
and we will take your daughters for ourselves: You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),]“We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised. ואת בנותיכם נקח לנו: אתה מוצא בתנאי שאמר חמור ליעקב ובתשובת בני יעקב לחמור שתלו החשיבות בבני יעקב, ליקח בנות שכם את שיבחרו להם ובנותיהם יתנו להם לפי דעתם, דכתיב ונתנו את בנותינו, לפי דעתינו, ואת בנותיכם נקח לנו, ככל אשר נחפוץ. וכשדברו חמור ושכם בנו אל יושבי עירם הפכו הדברים (פסוק כא) את בנותם נקח לנו לנשים ואת בנותינו נתן להם, כדי לרצותם שיאותו להמול:
17But if you do not listen to us to be circumcised, we will take our daughter and go." יזוְאִם־לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־בִּתֵּ֖נוּ וְהָלָֽכְנוּ:
18Their words pleased Hamor and Shechem, the son of Hamor. יחוַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינֵ֣י חֲמ֑וֹר וּבְעֵינֵ֖י שְׁכֶ֥ם בֶּן־חֲמֽוֹר:
19And the young man did not delay to do the thing because he desired Jacob's daughter, and he was the most honored in all his father's household. יטוְלֹֽא־אֵחַ֤ר הַנַּ֨עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַת־יַֽעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו:
20And Hamor and his son Shechem came to the gate of their city, and they spoke to the people of their city, saying, כוַיָּבֹ֥א חֲמ֛וֹר וּשְׁכֶ֥ם בְּנ֖וֹ אֶל־שַׁ֣עַר עִירָ֑ם וַיְדַבְּר֛וּ אֶל־אַנְשֵׁ֥י עִירָ֖ם לֵאמֹֽר:
21"These men are peaceful with us, and they will dwell in the land and do business there, and the land behold it is spacious enough for them. We will take their daughters for ourselves as wives, and we will give them our daughters. כאהָֽאֲנָשִׁ֨ים הָאֵ֜לֶּה שְׁלֵמִ֧ים הֵ֣ם אִתָּ֗נוּ וְיֵֽשְׁב֤וּ בָאָ֨רֶץ֙ וְיִסְחֲר֣וּ אֹתָ֔הּ וְהָאָ֛רֶץ הִנֵּ֥ה רַֽחֲבַת־יָדַ֖יִם לִפְנֵיהֶ֑ם אֶת־בְּנֹתָם֙ נִקַּח־לָ֣נוּ לְנָשִׁ֔ים וְאֶת־בְּנֹתֵ֖ינוּ נִתֵּ֥ן לָהֶֽם:
These men are peaceful with us: Heb. שְׁלֵמִים. With peace and sincerity. שלמים: בשלום ובלב שלם:
and the land-behold it is spacious enough: [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it. והארץ הנה רחבת ידים: כאדם שידו רחבה וותרנית, כלומר לא תפסידו כלום, פרקמטיא הרבה באה לכאן ואין לה קונים:
22However, [only] with this [condition] will the men consent to dwell with us, to become one people, by every male among us being circumcised, just as they are circumcised. כבאַךְ־בְּ֠זֹ֠את יֵאֹ֨תוּ לָ֤נוּ הָֽאֲנָשִׁים֙ לָשֶׁ֣בֶת אִתָּ֔נוּ לִֽהְי֖וֹת לְעַ֣ם אֶחָ֑ד בְּהִמּ֥וֹל לָ֨נוּ֙ כָּל־זָכָ֔ר כַּֽאֲשֶׁ֖ר הֵ֥ם נִמֹּלִֽים:
by…being circumcised: Heb. בְּהִמוֹל, by being circumcised. בהמול: בהיות נמול:
23Then shall not their cattle, their property, and all their beasts be ours? But let us consent to them, and they will dwell with us." כגמִקְנֵהֶ֤ם וְקִנְיָנָם֙ וְכָל־בְּהֶמְתָּ֔ם הֲל֥וֹא לָ֖נוּ הֵ֑ם אַ֚ךְ נֵא֣וֹתָה לָהֶ֔ם וְיֵֽשְׁב֖וּ אִתָּֽנוּ:
But let us consent to them: regarding this matter, and thereby, they will dwell with us. אך נאותה להם: לדבר זה, ועל ידי כן ישבו אתנו:
24And all those coming out of the gate of his city listened to Hamor and his son Shechem, and every male, all who went out of the gate of his city, became circumcised. כדוַיִּשְׁמְע֤וּ אֶל־חֲמוֹר֙ וְאֶל־שְׁכֶ֣ם בְּנ֔וֹ כָּל־יֹֽצְאֵ֖י שַׁ֣עַר עִיר֑וֹ וַיִּמֹּ֨לוּ֙ כָּל־זָכָ֔ר כָּל־יֹֽצְאֵ֖י שַׁ֥עַר עִירֽוֹ:
25Now it came to pass on the third day, when they were in pain, that Jacob's two sons, Simeon and Levi, Dinah's brothers, each took his sword, and they came upon the city with confidence, and they slew every male. כהוַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיוֹתָ֣ם כֹּֽאֲבִ֗ים וַיִּקְח֣וּ שְׁנֵֽי־בְנֵֽי־יַֽ֠עֲקֹ֠ב שִׁמְע֨וֹן וְלֵוִ֜י אֲחֵ֤י דִינָה֙ אִ֣ישׁ חַרְבּ֔וֹ וַיָּבֹ֥אוּ עַל־הָעִ֖יר בֶּ֑טַח וַיַּֽהַרְג֖וּ כָּל־זָכָֽר:
Jacob’s two sons: They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him. — [from Gen. Rabbah 80:10] שני בני יעקב: בניו היו, ואף על פי כן נהגו עצמן שמעון ולוי, כשאר אנשים שאינם בניו, שלא נטלו עצה הימנו:
Dinah’s brothers: Since they risked their lives for her, they were called her brothers. — [from Gen. Rabbah 80:10] אחי דינה: לפי שמסרו עצמן עליה נקראו אחיה:
with confidence: Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob). בטח: שהיו כואבים. ומדרש אגדה בטוחים היו על כחו של זקן:
26And Hamor and his son Shechem they slew with the edge of the sword, and they took Dinah out of Shechem's house and left. כווְאֶת־חֲמוֹר֙ וְאֶת־שְׁכֶ֣ם בְּנ֔וֹ הָֽרְג֖וּ לְפִי־חָ֑רֶב וַיִּקְח֧וּ אֶת־דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ:
27Jacob's sons came upon the slain and plundered the city that had defiled their sister. כזבְּנֵ֣י יַֽעֲקֹ֗ב בָּ֚אוּ עַל־הַ֣חֲלָלִ֔ים וַיָּבֹ֖זּוּ הָעִ֑יר אֲשֶׁ֥ר טִמְּא֖וּ אֲחוֹתָֽם:
upon the slain: to strip the slain. [from Targum Onkelos] על החללים: לפשט את החללים:
28Their flocks and their cattle and their donkeys, and whatever was in the city and whatever was in the field they took. כחאֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹֽרֵיהֶ֑ם וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה לָקָֽחוּ:
29And all their wealth and all their infants and their wives they captured and plundered, and all that was in the house. כטוְאֶת־כָּל־חֵילָ֤ם וְאֶת־כָּל־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם שָׁב֖וּ וַיָּבֹ֑זּוּ וְאֵ֖ת כָּל־אֲשֶׁ֥ר בַּבָּֽיִת:
And all their wealth: Heb. חֵילָם, their money, and similarly;“amassed this wealth (הַחַיִל) for me” (Deut. 8:17);“and Israel amasses wealth (חָיִל)” (Num. 24: 18);“and leave over their possessions (חֵילָם) to others” (Ps. 49:11). חילם: ממונם וכן (דברים ח יז) עשה לי את החיל הזה, (במדבר כד יח) וישראל עושה חיל, (תהלים מט יא) ועזבו לאחרים חילם:
they captured: Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable. — [from Targum Onkelos] שבו: לשון שביה [לפיכך טעמו מלרע]:
30Thereupon, Jacob said to Simeon and to Levi, "You have troubled me, to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed." לוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־שִׁמְע֣וֹן וְאֶל־לֵוִי֘ עֲכַרְתֶּ֣ם אֹתִי֒ לְהַבְאִישֵׁ֨נִי֙ בְּישֵׁ֣ב הָאָ֔רֶץ בַּכְּנַֽעֲנִ֖י וּבַפְּרִזִּ֑י וַֽאֲנִי֙ מְתֵ֣י מִסְפָּ֔ר וְנֶֽאֶסְפ֤וּ עָלַי֙ וְהִכּ֔וּנִי וְנִשְׁמַדְתִּ֖י אֲנִ֥י וּבֵיתִֽי:
You have troubled me: Heb. עִכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80: 12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen],“Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent. עכרתם: לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה, מסורת היתה ביד כנענים שיפלו ביד בני יעקב, אלא שהיו אומרים (שמות כג ל) עד אשר תפרה ונחלת את הארץ, לפיכך היו שותקין:
few in number: few men. מתי מספר: אנשים מועטים:
31And they said, "Shall he make our sister like a harlot?" לאוַֽיֹּאמְר֑וּ הַֽכְזוֹנָ֕ה יַֽעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ:
like a harlot: Abandoned- [from Gen. Rabbah 80:12] הכזונה: הפקר:
our sister: [Onkelos renders] יָת לַאֲחָתָנָא, our sister. את אחותנו: ית אחתנא:
Genesis Chapter 35
1And God said to Jacob, "Arise and go up to Beth el and abide there, and make there an altar to the God Who appeared to you when you fled from your brother Esau." אוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יַֽעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַֽעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָ֨רְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ:
Arise and go up: (Tanchuma Vayishlach 8) Since you tarried on the way, you were punished, and this trouble with your daughter has befallen you. קום עלה: לפי שאחרת בדרך נענשת ובא לך זאת מבתך:
2Thereupon Jacob said to his household and to all those who were with him, "Remove the deities of the foreign nations, which are in your midst, purify yourselves and change your clothes. בוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹֽכְכֶ֔ם וְהִטַּֽהֲר֔וּ וְהַֽחֲלִ֖יפוּ שִׂמְלֹֽתֵיכֶֽם:
the foreign nations: That you have in your possession from the spoils of Shechem. — from Zohar, vol. 1, 173a] הנכר: שיש בידכם משלל של שכם:
purify yourselves: from idolatry. והטהרו: מעבודה זרה:
and change your clothes: Perhaps you have the clothing of idols in your possession. — [from Gen. Rabbah 81:3] והחליפו שמלותיכם: שמא יש בידכם כסות של עבודה זרה:
3And we will arise and go up to Beth el, and I will make an altar to the God Who answered me on the day of my distress, and was with me on the way that I went." גוְנָק֥וּמָה וְנַֽעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָֽעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַֽיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי:
4And they gave Jacob all the deities of the nations that were in their possession and the earrings that were in their ears, and Jacob hid them under the terebinth that was near Shechem. דוַיִּתְּנ֣וּ אֶל־יַֽעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַֽעֲקֹ֔ב תַּ֥חַת הָֽאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם:
under the terebinth: Heb. אֵלָה, a species of tree that bears no fruit. האלה: מין אילן סרק:
near Shechem: Heb. עִם-שְׁכֶם, lit., with Shechem, [meaning] next to Shechem. — [from Targum Jonathan ben Uzziel] עם שכם: אצל שכם:
5Then they traveled, and the fear of God was upon the cities that were around them, so that they did not pursue Jacob's sons. הוַיִּסָּ֑עוּ וַיְהִ֣י | חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַֽחֲרֵ֖י בְּנֵ֥י יַֽעֲקֹֽב:
and the fear: terror. חתת: פחד:
6And Jacob came to Luz, which is in the land of Canaan that is Beth el he and all the people who were with him. ווַיָּבֹ֨א יַֽעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ:
7He built there an altar, and he called the place El Beth el, for there God had been revealed to him when he fled from before his brother Esau. זוַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו:
El Beth-el: Heb. בֵּית-אֵל אֵל, The Holy One, blessed be He, is in Beth-el (בְּבֵית-אֵל) the manifestation of His presence is in Beth-el. Some words lack the prefix “beth,” [meaning “in,”] like“Behold, he is in the house of (בֵּית) Machir, the son of Ammiel” (II Sam. 9:4), [Which is equivalent to] מָכִיר בְּבֵית [Also,]“in your father’s house (בֵּית אָבִי),” [equivalent to] בְּבֵית אָבִי [from Targum Jonathan ben Uzziel] אל בית אל: הקב"ה בבית אל גילוי שכינתו בבית אל. יש תיבה חסרה בי"ת המשמשת בראשה, כמו (ש"ב ט ד) הנה הוא בית מכיר בן עמיאל, כמו בבית מכיר, (להלן לח יא) בית אביך כמו בבית אביך:
had been revealed to him: Heb. נִגְלוּ, the plural form. In many places, the noun referring to godliness or mastership appears in the plural form, like“Joseph’s master (אִדוֹנֵי יוֹסֵף)” (Gen. 39:20),“if its owner (בְּעָלָיו) is with him” (Exod. 22:14), and it does not say בַּעִלוֹ. Likewise, אֱלָהוּת (godliness), an expression of judgment and lordship, is mentioned in the plural form, but none of the other names [of the Deity] are found in the plural form. — [from Sanh. 38b] נגלו אליו הא-להים: במקומות הרבה יש שם אלהות ואדנות בלשון רבים, כמו (להלן לט כ) א-דני יוסף, (שמות כב יד) אם בעליו עמו, ולא נאמר בעלו, וכן אלהות שהוא לשון שופט ומרות נזכר בלשון רבים, אבל אחד מכל שאר השמות לא תמצא בלשון רבים:
8And Deborah, Rebecca's nurse, died, and she was buried beneath Beth el, beneath the plain; so he named it Allon Bachuth. חוַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת:
And Deborah…died: What connection does Deborah have with Jacob’s household? However, since Rebecca said to Jacob, “and I will send and take you from there” (above 27:45), [it was] Deborah [whom] she sent to him, to Padan-aram [to instruct him] to leave from there, and she died on the way. I learned this from the words of Rabbi Moshe Hadarshan. — [from Bereishith Rabbathi, p. 113] ותמת דבורה: מה ענין דבורה בבית יעקב, אלא לפי שאמרה רבקה ליעקב (כז מה) ושלחתי ולקחתיך משם, שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך. מדברי רבי משה הדרשן למדתיה:
beneath Beth-el: The city was situated on a mountain, and she was buried at the foot of the mountain. מתחת לבית אל: העיר יושבת בהר ונקברה ברגלי ההר:
beneath the plain: [Onkelos renders:] at the bottom of the plain, for there was a plain above, on the incline of the mountain, and the grave was below, and the plain of Beth-el was called Allon. The Aggadah [tells us that] he was informed there of another mourning, for he was told about his mother, who died (Gen. Rabbah 81:5), and Allon in Greek means“another.” For the following reason, the day of her death was concealed, viz. so that people should not curse the womb whence Esau had emerged. Therefore, neither did Scripture publicize it. תחת האלון: בשפולי מישרא, שהיה מישור מלמעלה בשפוע ההר והקבורה מלמטה, ומישור של בית אל היו קורין לו אלון. ואגדה נתבשר שם באבל שני, שהוגד לו על אמו שמתה. ואלון בלשון יוני אחר. ולפי שהעלימו את יום מותה, שלא יקללו הבריות הכרס שיצא ממנו עשו, אף הכתוב לא פרסמו:
9And God appeared again to Jacob when he came from Padan aram, and He blessed him. טוַיֵּרָ֨א אֱלֹהִ֤ים אֶל־יַֽעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ:
again: The second time in this place: once when he went away and once when he returned. עוד: פעם שני במקום הזה, אחד בלכתו ואחד בשובו:
and He blessed him: [with] the blessing of [the consolation bestowed upon] mourners. — [from Gen. Rabbah 82:3] ויברך אתו: ברכת אבלים:
10God said to him, "Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name." And He named him Israel. יוַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַֽעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַֽעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִֽהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל:
Your name shall no longer be called Jacob: Heb. יַעִקֹב, an expression of a man who comes with stealth and guile (עָקְבָה), but [יִשְׂרָאֵל], a term denoting a prince (שַׂר) and a chief. — [from Zohar vol. 1, 1712, vol. 3, 45a, and Chullin 92a] לא יקרא שמך עוד יעקב: לשון אדם הבא במארב ועקבה אלא לשון שר ונגיד:
11And God said to him, "I am the Almighty God; be fruitful and multiply; a nation and a multitude of nations shall come into existence from you, and kings shall come forth from your loins. יאוַיֹּ֩אמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִֽהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵֽחֲלָצֶ֥יךָ יֵצֵֽאוּ:
I am the Almighty God: Heb. שַׁדַּי. For I have the power (כְּדַי) to bless, because the blessings are Mine. אני אל שדי: שאני כדאי לברך, שהברכות שלי:
be fruitful and multiply: [God bestowed this blessing upon Jacob] because Benjamin was not yet born, although (Rachel) was already pregnant with him. פרה ורבה: על שם שעדיין לא נולד בנימין ואף על פי שכבר נתעברה ממנו:
a nation-: Benjamin. — [from Gen. Rabbah 82:4] גוי: בנימין:
nations: Manasseh and Ephraim, who were destined to emanate from Joseph, and [were counted] in the number of the tribes. — [from Gen. Rabbah loc. cit.] גוים: מנשה ואפרים שעתידים לצאת מיוסף, והם במנין השבטים:
and kings: Saul and Ishbosheth, who were of the tribe of Benjamin, who had not yet been born. (Abner interpreted this verse [in this sense] when he crowned Ishbosheth, and the tribes too interpreted it [in this sense] and became friendly again with Benjamin, as it is written: “No man from us shall give his daughter to Benjamin for a wife” (Jud. 21:1)-they retracted this and said,“Were he (Benjamin) not to be counted among the tribes, the Holy One, blessed be He, would not have said to Jacob, ‘and kings shall come forth from your loins.’”) [Old Rashi manuscript from Tanchuma Buber Vayishlach 29] ומלכים: שאול ואיש בשת שהיו משבט בנימין, שעדיין לא נולד. (ופסוק זה דרשו אבנר כשהמליך איש בושת, ואף השבטים דרשוהו וקרבו בנימין, דכתיב (שופטים כא א) איש ממנו לא יתן את בתו לבנימין לאשה, וחזרו ואמרו אלמלא היה עולה מן השבטים לא היה הקב"ה אומר ליעקב ומלכים מחלציך יצאו:
a nation and a multitude of nations: This means that his children are destined to be like [the foreign] nations, according to the number of the nations, who are the seventy nations. Likewise, the entire Sanhedrin is [composed of] seventy [members. When Jacob and his household migrated to Egypt, they numbered seventy, as it is stated in Gen. 46:27]. Another explanation: This means that his sons are destined to offer up sacrifices at the time of the prohibition of the high places, just as the gentile nations [did] in the days of Elijah. — [Old Rashi manuscript from Gen. Rabbah 82:5] גוי וקהל גוים: שגוים עתידים בניו להעשות כמנין הגוים שהם שבעים אומות, וכן כל הסנהדרין שבעים. דבר אחר שעתידים בניו להקריב איסור במות כגוים בימי אליהו):
• Daily Tehillim: Psalms Chapters 77-78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Kuntres Acharon, end of Essay 6
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 15 Kislev, 5777 · 15 December 2016
• Kuntres Acharon, end of Essay 6
• אך מה שהיה משתבח בתהלת התורה במעלתה זו, ואמר: זמירות היו לי כו׳, נענש על זה
However, for extolling the Torah with this quality, saying,1 “[Your statutes] were songs for me,” he was punished.
ואמר לו הקב״ה: זמירות קרית להו
G‑d reproved him:2 “You call them songs?!”
משום שבאמת, מעלתה זו, שכל העולמות בטלים לגבי דקדוק אחד ממנה
For indeed, this quality [of the Torah], that all the worlds are nothingness compared to one detail of it,
היא מבחינת אחוריים של עומק המחשבה
is [but] of the hinderpart, the externality, of the profound Supernal Thought.
כמו שכתוב במקום אחר בשם האריז״ל על מאמר רז״ל: נובלות חכמה שלמעלה, תורה
This is explained elsewhere3 in the name of the AriZal, on the teaching of our Sages,4 “Torah is [merely] a shade of Supernal Wisdom.”
אבל פנימית שבעומק, שהוא פנימית התורה, היא מיוחדת לגמרי באור אין סוף ברוך הוא, המלובש בה בתכלית היחוד
However, the innermost core of the depth [of Supernal Thought], which is the innermost core of the Torah, is utterly fused with the [infinite] Ein Sof-light that is vested within the Torah in a perfect unity.
ולגבי אין סוף ברוך הוא, כל העולמות כלא ממש, ואין ואפס ממש
Relative to the Infinite One, all the worlds are as absolute naught, sheer nothingness, nonexistent.
כי אתה הוא עד שלא נברא העולם וכו׳
For5 “You were [the same] before the world was created, [You are the same since the world has been created].”
Being of absolutely no account relative to G‑d, all the worlds effect no change in Him.
והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות, מאחר דלא ממש חשיבי
Hence, the internal aspect of the Torah too (which is wholly united with G‑d) is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torah they are reckoned as nothingness itself.
ובבחינת פנימיותה, אינה שמחת לבב אנוש ושעשועיו
In this inward aspect of the Torah there can be no mortal heartfelt joy and delight,
אלא, כביכול, שמחת לב ושעשוע המלך, הקב״ה, שמשתעשע בה
but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, Who delights in it.
כי אלקים הבין דרכה, וידע מקומה ומעלתה
For [only]6 “G‑d understands its way, and knows its station” and quality
בידיעת עצמו, כביכול
through His self-knowledge,7 as it were; knowing Himself, he also knows the Torah that is entirely one with Him.
אבל נעלמה מעיני כל חי
This, however, is8 “concealed from all mortal eyes.”
כמו שכתוב: ופני לא יראו, דהיינו בחינת פנימיותה, כמו שכתוב שם בשם האריז״ל
As it is written,9 “My Face — i.e., the innermost dimension of the Torah, its pnimiyut, as implied by the word panim —shall not be seen,” as is explained there10 in the name of the AriZal.
וזהו שאמר הכתוב: ואהיה אצלו כו׳ שעשועים
Hence the verse,11 in which the Torah itself is the speaker, “I was... a delight unto Him,”
אצלו דוקא
specifically “unto Him.”
The order of the words in the original makes it clear that the Torah is G‑d’s delight alone.
משחקת לפניו
[Likewise, in the following phrase] which describes the Torah as causing G‑d delight by “playing before Him,”
לפניו דוקא, דהיינו בבחינת פנימיותה
the verse specifies the term “before Him” — lefanav, deriving from panim (“face”), which is related to pnimiyut(“inwardness”) — for this refers to the inwardness [of the Torah] that cavorts before the inwardness of the Infinite One.
* * *
The Alter Rebbe will now explain that this sublime level of Torah in which G‑d alone delights, descends to nurture the souls of the Jewish people. For this reason the Midrash calls the Torah uman (lit., “a craftsman”), one who skillfully nurtures a young child.
ועל זה אמר: ואהיה אצלו אמון, אל תקרי אמון, אלא אומן כו׳
Concerning this [innermost level of the Torah] it is written,12 “I was by Him amon (‘one who is nurtured’),” [and the Midrash comments],13 “Do not read amon, but uman (‘one who nurtures’).”
This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality.
ועל בחינת אחוריים אמר: משחקת בתבל ארצו, ושעשועי את בני אדם
It is with reference to the hinderpart (the external aspect of the Torah) that it is written,14 (and in this verse the Torah describes itself as) “Playing in the world, His land; and my delights are with mortal men.”
It is the external aspect of the Torah that brings delight to the world and to man.
כי התורה ניתנה בבחינת פנים ואחור
For the Torah was given in states of both inwardness and externality;
כדכתיב במגילה עפה דזכריה: והיא כתובה פנים ואחור
as it is written concerning the “flying scroll” of Zechariah,15 “and it was written front and back.”
Panim (“face” or “front”) is the root of pnimiyut (“inwardness”); achor (“back”) is the root of achorayim (“hinderpart”, i.e., externality).
ולפי שתפס דוד בבחינת אחוריים
Since David seized upon [and praised] the hinderpart [of the Torah],
A term such as “songs” relates to the merely external aspect of the Torah that relates to the world and animates it.
לכך נענש בשכחה, הבאה מן בחינת אחוריים
he was punished with forgetfulness, which derives from an attitude of externality.
A person does not forget things that are truly internalized within him, but only things which remain external to him.
ונעלם ממנו לפי שעה מה שכתוב: עבודת הקדש עליהם, בכתף ישאו
He thus became momentarily oblivious to the verse concerning the Ark,16 “The sacred service is their duty; on the shoulder shall they carry it” —
לחבר וליחד את הכתפיים, שהן בחינת אחוריים
in order to combine and unite the “shoulders”, which are akin to the hinderpart,
אל עבודת הקדש, היא חכמה עילאה, בבחינת פנים
with the sacred service, viz., the Supernal Wisdom, which is also called “sacred”, in a manner that reflects inwardness.
שמשם נמשכו הלוחות שבארון
For this state [of inwardness] is the source of the Tablets in the Ark,
כמו שכתוב: כתובים משני עבריהם כו׳
of which the verse states,17 “Written on both their sides....”
וכמו שכתוב בירושלמי דשקלים, שלא היתה בהן בחינת פנים ואחור
And as explained in the Yerushalmi, Tractate Shekalim,18 [the Tablets] did not have any front (panim) and back (achor) — they were entirely panim, signifying pnimiyut (“inwardness”).
The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.
עיין שם
Study that reference (in the Yerushalmi) well.
| FOOTNOTES | |
| 1. | Tehillim 119:54. |
| 2. | Sotah 35a. |
| 3. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 4. | Note of the Rebbe (in Likkutei Biurim, Vol. I, p. 485): “Bereishit Rabbah 17:5 and 44:17; explained in Etz Chayim, Shaar HaKlalim, end of ch. 1, et al.” |
| 5. | Text of the morning prayers, cf. Tanna Dvei Eliyahu Rabbah, sec. 21. |
| 6. | Cf. Iyov 28:23. |
| 7. | Rambam, Hilchot Yesodei HaTorah 2:10. |
| 8. | Iyov 28:21. |
| 9. | Shmot 30:23. |
| 10. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 11. | Mishlei 8:30. |
| 12. | Mishlei 8:30. |
| 13. | Beginning of Bereishit Rabbah. |
| 14. | Mishlei 8:31. |
| 15. | The scroll referred to in Zechariah 5:1-2 is the same (see Rashi there) as that referred to — earlier in the Tanach — in Yechezkel 2:9-10, from which the above quotation is drawn. The Rebbe notes that an explanation is needed as to why the later reference is quoted. |
| 16. | Bamidbar 7:9. |
| 17. | Shmot 32:15. |
| 18. | 6:1. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 156 (Digest)
Eliminating Chametz
"On the first day, you shall remove leaven from your houses"—Exodus 12:15.
We are commanded to eliminate all chametz (leavened foods) from our possession on the fourteenth of Nissan, the eve of Passover.
The 156th mitzvah is that we are commanded to remove chometz [leaven] from our possession on the 14th of Nissan. This is the mitzvah of "removing the leaven."
The source of this commandment is G‑d's statement (exalted be He),1 "On the day before [Pesach] you must remove the leaven from your homes."
Our Sages called this mitzvah, "biyur" ["clearing out"]; i.e. clearing out the chometz [from his possession.]
The Jerusalem Talmud, tractate Sanhedrin2 says, "For possessing chometz one violates both a positive and a negative commandment. The positive commandment is biyur, as the verse says, 'you must remove the leaven from your homes'; the negative commandment is, 'no leaven may be found in your homes.' "3
The details of this mitzvah are explained in the beginning of tractate Pesachim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 12:15. Here in Sefer Hamitzvos, as in early editions of Mishneh Torah, the Rambam rules that the Biblical commandment is the actual removal of the chometz. However, his conclusion in Hilchos Chometz U'matzah, 2:2, is that the Biblical commandment is fulfilled by verbal renunciation of ownership (bittul), and the actual removal is a Rabbinic command. See Kapach, 5731, note 75.
2.5:3.
3.Ex. 12:19.
• Negative Commandment 197 (Digest)
Consuming Chametz on Passover
"No leavened bread shall be eaten"—Exodus 13:3.
It is forbidden to consume chametz (leavened foods) for the duration of Passover.
The 197th prohibition is that we are forbidden to eat chometz on Pesach.
The source of this commandment is G‑d's statement,1 "No chometz may be eaten."
If chometz was eaten intentionally, the punishment is kores,2 as the verse3 states clearly, "Whoever eats chometz shall receive kores." If it was eaten unintentionally, the person must bring a sin-offering.4
The details of this commandment are explained in tractate Pesachim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 13:3.
2.See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before he dies).
3.Ex. 12:15.
4.See P69.
• Negative Commandment 198 (Digest)
Eating a Mixture Containing Chametz
"You shall eat nothing leavened"—Exodus 12:20.
We are forbidden to consume on Passover foods or beverages that contain any chametz (leavened) ingredients, such as beer.
The 198th prohibition is that we are forbidden from eating anything with chometz [leaven] mixed into it, even if it is not bread; e.g. muryas,1 kutach,2 etc.
The source of this commandment is G‑d's statement,3 "Do not eat anything leavened."
The Mechilta says, "The verse, 'Do not eat anything leavened,' comes to prohibit kutach from Babylon, beer from Medea, and vinegar from Edom. One might think that the punishment for eating them is kores; therefore the Torah says [in the verse6 which speaks of kores], 'chometz' — [one receives kores] only for that which is completely chometz, not for that which only has chometz mixed in. Why, then, are they mentioned at all? To teach us that one transgresses a negative commandment [by eating them]."4
It is explained in Pesachim5 that although one is forbidden from eating [anything with chometz mixed in], one does not receive lashes unless the mixture contained at least a k'zayis of chometz bich'dei achilas pras.6 If there was less chometz than this mixed in, one does not receive lashes for eating the mixture.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.A type of dip.
2.A dip containing whey, salt, and pieces of bread. See Pesachim 42a.
3.Ex. 12:20.
4.This passage proves that this commandment is distinct from N197, which has a different punishment.
5.43a.
6.I.e. if the mixture contained at least 1/6 chometz. Literally, "if one ate a pras" of the mixture, one would eat at least a k'zayis of chometz. Since there are approximately 6 zeisim in a pras (see Hilchos Chometz U'matzah, Ch.1, Hal.6), lashes are given only if the mixture was at least 1/6 chometz.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Eight
• Hilchot Nizkei Mamon - Chapter Eight
1
When an ox belonging to an Israelite gores an ox that was consecrated1 or an ox that was consecrated gores an ox belonging to an Israelite, [the owner of the goring ox] is not liable, [as implied by Exodus 21:35]: "[If one person's ox injures] an ox belonging to a colleague...."2 All consecrated entities for which one is held liable for using them for one's own purposes3 are not bound by the laws of damages.4 Animals that were consecrated and then disqualified5 are bound by the laws of damages. This applies regardless of whether it is they who cause the damage, or they who are damaged. For they have been redeemed and can be considered ordinary.6
א
שור א של ישראל שנגח שור של [א] הקדש או שור של הקדש שנגח שור של ישראל פטור שנאמר שור רעהו. וכל הקדשים שחייבין בהן מעילה אין בהן דין נזקין. ופסולי המוקדשין יש בהן דין נזקין בין שהזיקו בין שהוזקו שהרי יצאו לפדיון ולהיותם חולין:
2
When [an animal consecrated for] a peace offering causes damage, the damages may be collected from its meat.7 [The person whose property was damaged] does not, however, collect his due from the portions burned on the altar. For the prohibition against using consecrated property for one's own purposes applies to the portions of sacrifices of lesser sanctity8 burned on the altar, as explained in Hilchot Me'ilah.9 Similarly, [if an animal consecrated for] a thanksgiving offering causes damage, the damages may be collected from its meat. They may not, however, be collected from the bread that accompanies it,10 for the bread is not considered to be part of the meat.
ב
שלמים שהזיקו גובה מבשרם ואינו גובה מן הבשר כנגד אימוריהן שהאימורים של קדשים קלים מועלין בהן כמו שביארנו בהלכות מעילה. וכן תודה שהזיקה גובה מבשרה ואינו גובה מן הלחם הבא עמה שאין הלחם מכלל בשר:
3
How can [the person whose property was damaged] collect [his due]? He and his company should eat, in a holy manner, a portion of the meat equivalent to half the damages he suffered.11What is meant by the statement that [the person whose property was damaged] does not, however, collect his due from the portions burned on the altar? That if half the damages he suffered was equivalent to a dinar, and the meat and the portions to be offered on the altar together were worth two dinarim, but the meat without the portions to be offered was worth only a dinar and a half, [the person whose property was damaged] receives only half the meat, and not two thirds of the meat.
ג
וכיצד גובה שיאכל הניזק וחבורתו מן הבשר בקדושה כנגד חצי נזק שלו. וכיצד אינו גובה כנגד האימורין שאם היה לו לגבות בחצי נזקו שוה דינר והיה כל הבשר עם האימורין שוה שני דינרים והבשר בלא אימורין שוה דינר וחצי אינו גובה שני שלישי הבשר אלא חצי הבשר בלבד:
4
Similarly, an ox that is ownerless and causes damage is also not held responsible for the damage it causes. [This is also derived from the phrase,] "an ox belonging to a colleague," implying that the ox must be defined as the property of an owner. What is implied? When an ox that is ownerless gores [another ox], and before the person whose property was damaged takes possession of [the goring ox] another person does so, that other person is not liable for the damages.12Moreover, even if an ox that is defined as the property of an owner causes damage, and afterwards the owner consecrates it or declares it ownerless, [payment is] not expropriated [from the body of the ox]. [For payment to be expropriated], it must be owned by one person at the time it caused the damage and at the time of the the trial.13
ד
וכן שור הפקר שהזיק פטור שנאמר שור רעהו עד שיהיו הנכסים מיוחדים לבעלים. כיצד שור הפקר שנגח וקודם שיתפוש אותו הניזק בא אחר וזכה בו הרי זה פטור. ולא עוד אלא שור המיוחד לבעלים שהזיק ואחר שהזיק הקדישו או הפקירו הרי זה פטור עד שיהיו לו בעלים בשעת היזקו ובשעת העמדה בדין:
5
When an ox - whether a tam or a mu'ad - belonging to a Jew gores an ox belonging to a gentile, [the Jew] is not liable. [The rationale is] that the gentiles do not hold a person responsible for damage caused by his livestock.14 Therefore we judge this case according to their laws.15 When, by contrast, an ox - whether a tamor a mu'ad - belonging to a gentile gores an ox belonging to a Jew, [the gentile] must pay the entire amount of the damages. This is a penalty imposed upon the gentiles because they are not careful about [the observance of] the mitzvot,16 and they do not remove factors that can cause damage. If we will not hold them liable for the damage caused by their animals, they will not guard them, and [the animals] will destroy other people's property.
ה
6
When an ox that is tam causes damage and then is sold by its owner before the trial takes place, the person whose property was damaged may collect his due from it17 despite the fact that it was sold.18 Afterwards, the purchaser should collect that sum from the [previous] owner who sold it to him. [The rationale for this ruling is]19 that once an ox has gored, the matter becomes known, and the purchaser should not have purchased the animal until the one whose property was damaged had collected his due.
ו
שור תם שהזיק אם מכרו המזיק עד שלא [ב] עמד בדין אע"פ שהוא מכור הרי הניזק גובה הימנו וחוזר הלוקח וגובה מן המזיק שמכר לו. שכיון שנגח קול יש לו ולא היה לו ללוקח ליקח עד שיגבה הניזק.
7
If [the owner of an ox that] caused damage consecrates [the ox], it is consecrated. [This law was instituted] so that people will not say, "An animal that was consecrated can lose its status without being redeemed."20 [If the owner] slaughters the ox, [the person whose property was damaged] may collect his due from the meat.21 [If the owner] gives it away as a present, [the present] is binding,22 but [the person whose property was damaged] may collect his due from [the animal].
ז
הקדישו המזיק הרי זה מוקדש כדי שלא יאמרו הקדש יוצא בלא פדיון. שחטו גובה מבשרו. נתנו במתנה מה שעשה עשוי ויגבה הניזק ממנו:
8
If [an ox] caused damage, there was a trial, and afterwards, [the owner] sold it, the sale is of no consequence. If he consecrated it, it is not consecrated, and if he gave it away as a present, the present is of no consequence.23 If the creditors of the owner [of the ox] seize it first, [to collect their due from it], they are not entitled to retain possession. Instead, the person whose property was damaged collects his due from it. This applies whether the debt was undertaken before the damage was done24or afterwards. [The rationale is] that even if it belonged to the creditors at the outset and caused damage, [the person whose property was damaged] would be entitled to collect his due.25
ח
הזיק ועמד בדין ואחר כך מכרו אינו מכור. הקדישו אינו מוקדש. נתנו במתנה לא עשה ולא כלום. קדמו בעלי חובות של מזיק ותפסוהו בין שחב עד שלא הזיק בין הזיק עד שלא חב לא זכו אלא הניזק גובה ממנו שאפילו היה של בעלי חובות מתחלה והזיק הרי זה גובה מגופו:
9
[The following rules apply when] an ox that is mu'ad causes damage: Regardless of whether the trial took place already or not, if [the owner] has consecrated it, sold it, given it as a present or slaughtered it, his deed is binding. If the creditors of the owner lead [the ox] away before [the person whose property was damaged takes possession of it], they acquire it. [This applies] whether the debt owed them was made before the damage took place or afterwards.26 [The rationale is that] the person whose property was damaged is entitled to collect his due from the choicest property belonging to the owner. All of [the owner's] property is on lien because of the damage caused.27
ט
מועד שהזיק בין עמד בדין בין שלא עמד בדין והקדישו או מכרו או נתנו במתנה או שחטו. מה שעשה עשוי. קדמו בעלי חובות והנהיגוהו בין חב עד שלא הזיק בין הזיק עד שלא חב זכו בו. לפי שאין משתלם הניזק אלא מן המעולה שבנכסי המזיק והרי כל נכסיו משועבדין לנזק זה:
10
When, for the person whose property was damaged, the court is required to expropriate property belonging to the person who caused the damage,28 his movable property should be expropriated first.29 If he does not own any movable property, or the property he owns is not sufficient to pay for all the damages, the remainder should be expropriated from the choicest properties he owns. As long as movable property is found, even property of inferior quality,30 landed property should not be expropriated.
י
כשבית דין נזקקין לגבות לניזק מנכסי המזיק גובין מן המטלטלין תחלה ואם לא היו לו מטלטלין כלל או שלא היו לו מטלטלין כנגד כל הנזק גובין השאר מן הקרקע המעולה שבנכסי [ג] המזיק וכל זמן שימצאו מטלטלין ואפילו סובין אין [ד] נזקקין לקרקע:
11
If the person who caused the damage dies before he pays, the court does not expropriate the movable property belonging to his heirs. Instead, [they expropriate] the landed property [in the estate], taking that of least value.31 [The rationale is that] the person whose property was damaged becomes one of the creditors [of the person who caused the damage], and movable property is never considered to be on lien to a creditor. If the person whose property was damaged [seized] possession of movable property [belonging to] the person who caused the damage in the latter's lifetime, payment for the damages may be collected from this [movable property] after his death.
יא
מת המזיק קודם שישלם אין בית דין נזקקין למטלטלין של יתומים אלא לקרקע וגובין לניזק מן הזבורית. מפני שהניזק נעשה כבעל חוב והמטלטלין אינן משועבדין לבעל חוב. ואם תפס הניזק המטלטלין בחיי המזיק גובין לו מהם לאחר מותו:
12
The Geonim have already ordained that a debt owed a creditor can be expropriated from the movable property [in the estate].32 This ruling has been accepted by all the [Jewish] courts of law.33 Therefore, damages may also be expropriated from movable property left to heirs. If [the deceased] did not leave any movable property, [the creditor] may expropriate the landed property of least value. For as explained [in the previous halachah], whenever a person seeks to expropriate property from heirs, he is given the property of the least value.
יב
כבר תקנו הגאונים לגבות בעל חוב מן המטלטלין. ופשטה תקנה זו בכל בתי דינין. לפיכך מגבין הנזקין מן [ה] המטלטלין של יתומים. ואם לא הניח מטלטלין גובין לו מן הזבורית שכל הבא ליפרע מנכסי יתומים לא יפרע אלא מן הזבורית כמו שביארנו:
13
Damages should not be collected, nor is an atonement fine imposed, nor is an animal executed34 unless definite proof is brought [as substantiated] by acceptable witnesses. We do not say that since only shepherds,35 servants,36 and the like are found in the stables of horses, the stalls of cattle and the corrals of sheep, their testimony should be accepted if they testify that one animal damaged another. Similarly, if minors or women37 testify that one person injured another or caused another type of damage, [one might think] that we rely on them. This is not so.38 Instead, financial redress is required because of the testimony of witnesses only when the witnesses are acceptable and fit to testify with regard to other matters, and they give testimony, [on which basis] the court obligates the one who caused the damage to pay.
יג
14
When an ox was pasturing at the edge of a river, and another ox is found dead near him, even though the dead ox was gored, and this ox was prone to gore - or the dead ox was bitten and this ox was prone to bite - we do not say: "One can be certain that this bit it, or this gored it." Even if one of a group of camels is known to bite, and another camel is found dead at its side, we do not say that it is certain that this one killed it, unless the matter was observed by acceptable witnesses.39
יד
שור שהיה רועה על גבי הנהר ונמצא ב שור הרוג בצדו. אף על פי שזה מנוגח וזה מועד ליגח זה מנושך וזה מועד לישך. אין אומרים בידוע שזה נשכו וזה נגחו ואפילו גמל האוחר בין הגמלים ונמצא [גמל] הרוג בצדו אין אומרים בידוע שזה הרגו עד שראוהו עדים כשרים:
FOOTNOTES
1.
I.e., the owner of the ox consecrated it to serve as a burned offering or a sin offering, or (if it was blemished) to donate its value to the Temple, but he did not bring it to the Temple as yet.
2.
One can infer that since the ox that is consecrated no longer belongs to a colleague, the laws that follow in the verse do not apply.
3.
See Hilchot Me'ilah, which describes these laws.
4.
For they are all considered to be consecrated unto God.
5.
See Hilchot Pesulei HaMukdashim, which describes when a consecrated animal is placed into this category.See Chapter 12, Halachah 21, from which it is evident that the liablity applies only when a disqualified animal was already redeemed. If it has not been redeemed, the owner is not liable.
6.
Although it is forbidden to work with, or shear these animals, they are still considered the private property of their owners and are thus an ox belonging to a colleague.
7.
Since the meat of a peace offering is eaten by the owners, the animal is still considered to be their personal property, despite the fact that it is consecrated. Therefore, payment for the damages can be expropriated from the meat.See the commentary of the Lechem Mishneh, who questions the apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Geneivah 2:1.
8.
Those that may be eaten outside the Temple Courtyard.
9.
Hilchot Me'ilah 2:1.
10.
Forty loaves of bread are offered together with the thanksgiving offering. These are, however, considered to be a separate entity and are not on lien to the person whose property was damaged.
11.
I.e., as befits sacrifices of lesser sanctity.
12.
I.e., one might think that the person whose property was damaged might be entitled to expropriate the amount of the loss from the body of the ox. Nevertheless, since the ox was acquired by its present owner after the damage took place, he is not held responsible.
13.
Bava Kama 44b derives this concept from the exegesis of Exodus 21:29. If, however, the previous owner retakes possession of the ox, he is liable for the damages even though he declared it ownerless Tur and Shulchan Aruch (Choshen Mishpat 406:3). With regard to the sale of the ox, see Halachah 6. (See also Halachah 8 and notes.)
14.
The Ra'avad differs with the rationale stated by the Rambam, and objects because the gentiles seize animals in lieu of payment for the damage that they cause. The Ra'avad maintains that by speaking of a colleague's ox, the Torah excludes one belonging to a gentile. The Tur and the Shulchan Aruch (Choshen Mishpat 406:1) quote the Rambam's ruling.
15.
See Hilchot Melachim 10:12, which states:The following rules apply when there is a dispute between a Jew and an idolater: If the Jew will fare better according to their laws, they are judged according to their laws.... If the Jew will fare better according to our laws, they are judged according to Torah law.... It appears to me that this approach is not followed with regard to a resident alien. He is always judged according to their laws.See also the Rambam's Commentary on the Mishnah (Bava Kama 4:3), which echoes and expands upon this principle.
16.
It would appear that the intent of the word mitzvot, meaning commandments, is the seven universal laws commanded to Noach and his descendants. One of them is the law obligating societies to set up a system of civil law. See Bava Kama 38a.
17.
For the damages that an ox that is tam causes are collected from its body. Thus, it is as if the ox is on lien for the damages it caused.
18.
This implies that the sale is not nullified. The purchaser may plow with the ox directly after the purchase. Moreover, he cannot return it to the original owner because of the claim against it.
19.
I.e., why the purchaser is at all responsible for the damage the ox caused previously.
20.
Implied is that in essence the person whose property was damaged should be allowed to collect his due from the ox without redeeming it. Our Sages, however, did not allow this, because a person who knew that the ox was consecrated, but did not know that it had gored, might see it being given to the person whose property was damaged and think that an animal that was consecrated can lose its sacred status without being redeemed. Instead, they required that the person whose property was damaged redeem the ox for a minimal fee and then collect his due from it (Maggid Mishneh).The Chatam Sofer (Choshen Mishpat, Responsum 165) notes that there appears to be a contradiction between this halachah and Halachah 4. From Halachah 4, it appears that the person can consecrate the ox and thus totally nullify the lien of the person whose property was damaged. From this halachah, by contrast, it appears that the lien remains.In resolution, the Chatam Sofer makes a distinction between the sanctification of the value of the ox (as in this halachah), in which instance the lien remains, and the sanctification of the body of the ox (as in Halachah 4), in which instance the lien is nullified.
21.
The Tur and the Ramah (Choshen Mishpat 407:2) state that if the slaughter causes the value of the ox to depreciate, the owner must reimburse the person whose property was damaged for the loss.
22.
And therefore the recipient of the present may work with the animal.
23.
For the lien on the body of the ox possessed by the person whose property was damaged has now been firmly established. He thus becomes a partner in the ownership of the ox, and the original owner cannot carry out a sale without informing him.
24.
I.e., if the obligation were incumbent on the person whose ox caused the damage himself or on his property, those who had a prior claim would be entitled to take the ox as payment. In this instance, the obligation is associated with the body of the ox itself, and therefore the person whose property was damaged is entitled to the ox for the reason mentioned by the Rambam.
25.
The Rambam's ruling is quoted by the Shulchan Aruch (Choshen Mishpat 407:4). The Tur and the Ramah differ and state that if the owner of the ox had already designated the ox as payment for a specific debt that existed before the damage took place, that creditor has a right to the ox.
26.
According to Talmudic law, an earlier debt takes precedence over a later one with regard to landed property. With regard to movable property, by contrast, whichever creditor takes control of an asset first is entitled to it.
27.
This explains the fundamental difference between damage caused by a tam and a mu'ad. When a tam causes damage, its own body is on lien for the damage; the damage is not considered to be a debt owed by the owner of the ox. When, in contrast, a mu'ad causes damage, the opposite is true. The person whose property was damaged has no claim to the ox itself; his claim is borne by all the holdings of its owner.
28.
These laws, though applicable to damage caused by an ox that is mu'ad, apply to all other cases of damage for which a person is held responsible.
29.
Bava Kama 7b explains that movable property is considered to be easier to sell after it has been expropriated than landed property. Therefore, it is considered to be choicer and should be given priority.Sefer Me'irat Einayim 419:1 writes that the person who caused the damages has the prerogative of giving the person whose property he damaged movable property or landed property, whichever he desires. The Siftei Cohen 419:2 differs and states that according to the Rambam, the Beit Yosef and others, if the person who caused the damages possesses movable property, he must pay in movable property, regardless of whether or not he desires.
30.
The Hebrew term used by the Rambam literally means bran.As long as the person pays for the damage with movable property, the quality of the movable property with which he pays is of no consequence. The Hagahot Maimoniot state that according to the Rambam and Rabbenu Yitzchak Alfasi, even if the person who caused the damage possesses cash, he may pay the person whose property he damaged with movable property of inferior quality.Although there is debate concerning this concept among the commentaries, it is accepted as binding by the Shulchan Aruch (Choshen Mishpat 419:1).
31.
During the lifetime of the person who caused the damage, the choicest property in his holdings is expropriated. After his death, however, the status of the obligation changes, and the property of least value is expropriated (Gittin 48b).This law applies regardless of the age of the heirs, even if they are past majority (Maggid Mishneh; Siftei Cohen 419:7). See, however, Sefer Me'irat Einayim 419:5.
32.
In his gloss on Hilchot Ishut 16:7, the Maggid Mishneh explains that this ruling reflects a difference in the socio-economic status of the Jewish people. Land was commonly owned in the Talmudic period. In contrast, the ownership of land was less common in the era of the geonim. Movable property thus rose in importance, and a creditor would feel secure even when an obligation was supported only by movable property.
33.
Thus, although it is post-Talmudic in origin, it should be adhered to because of its universal acceptance. See, however, Hilchot Ishut 16:8.
34.
When an ox that is mu'ad kills a human being, the ox should be executed, and its owner is obligated to pay an atonement fine, as explained in Chapter 10. The Ra'avad explains that if a person admits that either he or his property caused damage, he is obligated for financial payment and for an atonement fine. His ox is not, however, executed because of his statements.
35.
Who are disqualified from serving as witnesses, because they are suspected of pasturing their flocks in fields belonging to other people, for this is equivalent to stealing (Hilchot Edut 10:4).
36.
Who are not acceptable witnesses (Hilchot Edut 9:2,4,7).
37.
Who are not acceptable witnesses (Hilchot Edut 9:2,4,7).
38.
The Ramah (Choshen Mishpat 35:14) writes that although this is the legal standard, it has already become customary to accept witnesses whose testimony would ordinarily be disqualified, if there is no way of finding witnesses who are acceptable. Note, however, Sefer Me'irat Einayim 35:30, which states that the Ramah's leniency does not apply with regard to damages.
39.
In this as in many other instances, the Rambam emphasizes that circumstantial evidence - no matter how indisputable - is not sufficient. According to Torah law, a claim can be established only through the testimony of witnesses. (See also Hilchot Chovel UMazik 5:4; Hilchot Sanhedrin 20:1, 24:1.)
• Chametz U'Matzah - Chapter Two
1
It is a positive commandment from the Torah to destroy chametz before the time it becomes forbidden to be eaten, as [Exodus 12:15] states: "On the first day, destroy leaven from your homes." On the basis of the oral tradition, it is derived that "the first day" refers to the day of the fourteenth.
Proof of this matter is the verse from the Torah [Exodus 34:25]: "Do not slaughter the blood of My sacrifice with chametz," i.e., Do not slaughter the Pesach sacrifice while chametz exists [in your possession]. The slaughter of the Pesach sacrifice was on the fourteenth after midday.
א
מצות עשה מן התורה להשבית החמץ קודם זמן איסור אכילתו שנאמר ביום הראשון תשביתו שאור מבתיכם. ומפי השמועה למדו שהראשון זה הוא יום ארבעה עשר. ראיה לדבר זה מה שכתוב בתורה לא תשחט על חמץ דם זבחי כלומר לא תשחט הפסח ועדיין החמץ קיים. ושחיטת הפסח הוא יום ארבעה עשר אחר חצות:
2
What is the destruction to which the Torah refers? to nullify chametz within his heart and to consider it as dust, and to resolve within his heart that he possesses no chametz at all: all the chametz in his possession being as dust and as a thing of no value whatsoever.
ב
ומה היא השבתה זו האמורה בתורה היא שיבטלו בלבו ויחשוב אותו כעפר וישים בלבו שאין ברשותו חמץ כלל. ושכל חמץ שברשותו הרי הוא כעפר וכדבר שאין בו צורך כלל:
3
According to the Sages' decree, [the mitzvah involves] searching for chametz in hidden places and in any holes [within one's house], seeking it and removing it from all of one's domain.
Similarly, according to the Sages' decree, we must search [with the intent to] destroy chametz by candlelight, at night, at the beginning of the night of the fourteenth [of Nisan]. [They instituted the search at that time] because all people are at home at night, and the light of the candle is good for searching.
A study session should not be fixed for the end of the thirteenth of Nisan. Similarly, a wise man should not begin to study at this time, lest he become involved, and thus be prevented from searching for chametz at the beginning of the time.
ג
ומדברי סופרים לחפש אחר החמץ במחבואות ובחורים ולבדוק ולהוציאו מכל גבולו. וכן מדברי סופרים שבודקין ומשביתין החמץ בלילה מתחלת ליל ארבעה עשר לאור הנר. מפני שבלילה כל העם מצויין בבתים ואור הנר יפה לבדיקה. ואין קובעין מדרש בסוף יום שלשה עשר. וכן החכם לא יתחיל לקרות בעת זו שמא ימשך וימנע מבדיקת חמץ בתחלת זמנה:
4
We do not search [for chametz] by the light of the moon, the light of the sun, or the light of a torch; only by the light of a candle. To what does this apply? to the holes and hidden places. However, for a porch which has much light, searching it by the light of the sun is sufficient.
The middle of a courtyard does not need to be searched, because birds are found there, and they eat all the chametz which falls there.
ד
אין בודקין לא לאור הלבנה ולא לאור החמה ולא לאור האבוקה אלא לאור הנר. במה דברים אמורים בחורים ובמחבואות אבל אכסדרה שאורה רב אם בדקה לאור החמה דיו. ואמצע החצר אינו צריך בדיקה מפני שהעופות מצויים שם והן אוכלין כל חמץ שיפול שם:
5
A hole in the middle of [the wall of] the house between a person and his colleague [should be searched by both individuals], each searching to the extent his hand reaches. [Afterwards,] each must nullify in his heart [any chametz in] the remaining portion.
[This applies to a hole in a wall separating two Jewish homes.] However, a hole between [the home of] a Jew and a gentile should not be searched at all, lest the gentile fear that the Jew is casting spells against him. All that is necessary for him to do is to nullify it within his heart.
Any place where chametz is not brought in does not need to be searched.
ה
חור שבאמצע הבית שבין אדם לחבירו זה בודק עד מקום שידו מגעת וזה בודק עד מקום שידו מגעת והשאר מבטלו בלבו. אבל חור שבין ישראל לעכו"ם אינו בודק כלל שמא יאמר העכו"ם כשפים הוא עושה לי אלא מבטלו בלבו ודיו. וכל מקום שאין מכניסין בו חמץ אינו צריך בדיקה:
6
The upper and lower holes [in the wall] of a house, the roof of a balcony, a cow stall, chicken coop, hayloft, wine cellars or storage rooms for oil when supplies are not taken from them [in the midst of a meal], and storage rooms for large fish, need not be searched unless one brought chametz into them.
In contrast, storage rooms for beer, storage rooms for wine from which supplies are taken [in the midst of a meal], storage rooms for salt, candles, small fish, wood, and brine, the middle holes in a wall, and all similar places must be searched, for chametz is usually brought into them. However, if a person knows that he did not bring chametz into these places, they do not have to be searched.
When searching a wine cellar, [all that is necessary to] search are the two outer rows--i.e., the highest row and the one below it.
ו
חורי הבית התחתונים והעליונים וגג היציע ורפת בקר ולולין ומתבן ואוצרות יין ואוצרות שמן שאינו מסתפק מהן ובית דגים גדולים אינן צריכין בדיקה אלא אם כן הכניס להן חמץ. אבל אוצרות שכר ואוצרות יין שמסתפק ממנו ובית דגים קטנים ובית העצים ובית המורייס וחורי הבית האמצעים וכיוצא באלו צריכין בדיקה שסתמן שמכניסין להן חמץ. ואם ידע בודאי שלא הכניס שם חמץ אינו צריך בדיקה. וכשבודק המרתף בודק ממנו שתי שורות החיצונות שהן העליונה ושלמטה ממנה:
7
We do not suspect that a weasel dragged chametz into a place where it is not usually brought. Were we to suspect [that chametz would be taken] from house to house, we would also have to suspect [that chametz might be taken] from city to city. There is no end to the matter.
A person who checked on the night of the fourteenth and placed ten loaves of chametz [on the side] and [later] found [only] nine must suspect [that chametz is present in his home,] and [hence], must search a second time, for definitely it was taken by a weasel or mouse.
ז
אין חוששין שמא גררה חולדה חמץ למקום שאין מכניסין בו חמץ שאם נחוש מבית לבית נחוש מעיר לעיר ואין לדבר סוף. בדק ליל ארבעה עשר והניח עשר חלות ומצא תשע הרי זה חושש וצריך לבדוק פעם שניה שהרי גררה חולדה או עכבר בודאי:
8
Similarly, a person who saw a mouse enter the house with chametz in its mouth after he searched [for chametz] must search a second time. [This applies] even if he found crumbs in the middle of the house; we do not necessarily presume that it already ate the bread in this place and that these are its crumbs. Rather, we suspect that it left the bread in a hole or window, and that these crumbs were [originally] located there. Hence, he must search again.
If he does not find anything, he must search through the entire house. If he found the bread that the mouse took when he entered, he need not search [further].
ח
וכן אם ראה עכבר שנכנס לבית וחמץ בפיו אחר בדיקה צריך לבדוק פעם שניה אע"פ שמצא פירורין באמצע הבית אין אומרין כבר אכל אותה הפת במקום זה והרי הפירורין אלא חוששין שמא הניחה בחור או בחלון ואלו הפירורין שם היו. ולפיכך חוזר ובודק. אם לא מצא כלום הרי זה בודק כל הבית ואם מצא אותה הפת שנטלה העכבר ונכנס אין צריך בדיקה:
9
[A person who] saw an infant enter an already checked house with bread in his hand, followed him inside and discovered crumbs, need not search [again]. We may confidently assume that he ate the bread and that these crumbs fell from him while eating. Infants generally crumble food while eating, though mice do not.
If he does not find any crumbs, he must check [again].
ט
ראה תינוק שנכנס לבית בדוק ובידו ככר ונכנס אחריו ומצא פירורין אינו צריך בדיקה שחזקתו שאכלו ואלו הפירורין שנפלה ממנו בשעת אכילה שדרך התינוק לפרר בעת אכילתו ואין דרך עכבר לפרר. ואם לא מצא פירורין כלל צריך לבדוק:
10
Nine piles of matzah and one of chametz were placed [aside]. A mouse came and took [something from one of the piles] and entered a house that had been checked. If we do not know whether it took either chametz or matzah, the house must be checked [again], for every instance where [a doubt arises and the presence of both the permitted and forbidden substances] is fixed, [is judged] as if they were present in equal amounts.
י
הניח תשעה צבורין של מצה ואחד של חמץ ובא עכבר ונטל ולא ידענו אם חמץ אם מצה נטל ונכנס לבית בדוק צריך לבדוק שכל הקבוע כמחצה על מחצה:
11
There were two piles: one of chametz and one of matzah, and two houses: one that had been searched and one that had not been searched. Two mice came; one took chametz and one took matzah [and they entered the houses] without our knowing which house the mouse holding the chametz entered...
Similarly, there were two houses which had been checked, with one pile of chametz before them. A mouse took [from the pile and entered a house]. However, we do not know which house he entered...
or we saw which one he entered, a person followed him, checked [for chametz], and did not find anything...
or he checked and found bread...
Similarly, when there were nine piles of matzah and one of chametz, and a loaf became separated from the piles, and we do not know whether it was chametz or matzah: If a mouse took the loaf that became separated and entered the house that had been checked:
In all of these cases, there is no need to check a second time, because the presence of the forbidden substance is not fixed.
יא
שני צבורין אחד של חמץ ואחד של מצה ושני בתים אחד בדוק ואחד שאינו בדוק ובאו שני עכברים זה נטל חמץ וזה נטל מצה ואין ידוע לאי זה בית נכנס זה שנטל החמץ וכן שני בתים בדוקין וצבור אחד של חמץ ובא עכבר ונטל ואין ידוע לאי זה בית נכנס. או שידע שנכנס לאחד מהן ונכנס אחריו ובדק ולא מצא כלום או שבדק ומצא ככר. או שהיו תשעה צבורין של מצה ואחד של חמץ ופירש ככר מהן ואין ידוע אם חמץ או מצה ובא עכבר ונטל הככר שפירש ונכנס לבית בדוק בכל אלו אינו צריך לבדוק פעם שניה שאין כאן קבוע:
12
A person who placed chametz in one corner and discovered it in another...
or who put aside nine loaves and found ten...
or a mouse came and took the chametz, and there is a doubt whether he entered this house or not...
In all these cases, he must search [the house again].
יב
הניח החמץ בזוית זו ומצאו בזוית אחר או שהניח תשע חלות ומצא עשר. או שבא עכבר ונטל החמץ וספק נכנס לבית זה או לא נכנס. בכל אלו צריך לבדוק:
13
A mouse entered a house with a loaf in its mouth. Afterwards, a mouse left there with a loaf in its mouth; we presume that the same mouse who entered originally was the one which ultimately left, and [the owner] need not search [again]. If the first mouse which entered was black and the one which left was white, he must search [again].
If a mouse entered with a loaf in its mouth and a weasel left there with a loaf in its mouth, he must search [again]. If a weasel left there with a mouse and a loaf in its mouth, he does not have to search [again]. [We may presume] that this is the loaf which was in the mouse's mouth.
If a snake enters a hole with a loaf in its mouth, there is no obligation to bring a snakecharmer to remove it.
יג
נכנס עכבר לבית וככר בפיו ויצא עכבר משם וככר בפיו אומרים הוא הראשון שנכנס הוא האחרון שיצא ואינו צריך לבדוק. היה הראשון שנכנס שחור וזה שיצא לבן צריך לבדוק. נכנס עכבר וככר בפיו ויצאתה משם חולדה וככר בפיה צריך לבדוק. יצאת משם חולדה ועכבר וככר בפיה אינו צריך לבדוק שזה הככר הוא שהיה בפי העכבר. נחש שנכנס לחור ופת בפיו אין חייב להביא חבר להוציאו:
14
When chametz is [discovered] on a very high beam, [the owner] is obligated to bring a ladder and remove it, for it might fall from the beam. If chametz is in a pit, [the owner] is not obligated to bring it up. All that is necessary is for him to nullify [ownership over it] in his heart.
יד
כזית חמץ בשמי קורה מחייבין אותו להביא סולם להורידו שפעמים יפול משמי קורה. היה חמץ בבור אין מחייבין אותו להעלותו אלא מבטלו בלבו ודיו:
15
A block of yeast which was designated to be used as a seat: If its surface was coated with mortar, it is [considered as] destroyed and we are permitted to keep it [on Pesach].
The dough in the cracks of a kneading trough: If a size of an olive [of dough] exists in one place, one is obligated to destroy [the dough under all circumstances]. Should there be less than that amount: If it serves to reinforce the broken pieces of the kneading trough or to plug a hole, it is [considered] negligible because of its minimal size. If not, one is obligated to destroy it.
Two [quantities of dough, each] half the size of an olive were found in separate places, and a string of dough connects them: We check whether the [pieces of] dough themselves are lifted up when the string of dough is picked up. If they are, one is obligated to destroy [them]. If not, one is not obligated to destroy [them].
טו
כיפת שאור שייחדה לישיבה אם טח פניה בטיט הרי זו בטלה ומותר לקיימה. בצק שבסדקי העריבה אם יש כזית במקום אחד חייב לבער. ואם לאו אם היה עשוי לחזק בו שברי העריבה או לסתום בו נקב בטל במיעוטו ואם לאו חייב לבער. היו בו שני חצאי זיתים בשני מקומות וחוט של בצק ביניהם רואין כל שאילו ינטל החוט ניטלין עמו חייב לבער ואם לאו אינו צריך לבער:
16
To what does the above apply? to [pieces of dough stuck to] a kneading trough. However, [if a similar situation is discovered] within a house, one is obligated to destroy [the dough] even if, when the [connecting] thread [of dough] is lifted up, the pieces of dough are not raised up with it. [This stringency was instituted] because the [smaller portions] may sometimes be brought together.
If half of an olive size [of dough] was found in a house and another half in the second storey;
or if half of the size of an olive was found in a house and another half in [the adjoining] porch;
or if half of the size of an olive was found in a room and another half in an inner room;
Since these portions of dough which are less than the size of an olive are found stuck to the walls, beams, or floors [of the house], one is not obligated to destroy them. All that is necessary is to nullify them in one's heart.
טז
במה דברים אמורים בעריבה אבל בבית אף על פי שאם ינטל החוט אין ניטלין עמו חייב לבער מפני שפעמים מקבץ אותן. היה חצי זית בבית וחצי זית בעליה. חצי זית בבית וחצי זית באכסדרה. חצי זית בבית זה וחצי זית בבית שלפנים ממנו. הואיל ואלו החצאי זיתים דבוקין בכתלים או בקורות או בקרקעות אינו חייב לבער אלא מבטל בלבו ודיו:
17
A person who rents out a house on the fourteenth [of Nisan]: Behold, [the tenant may operate] under the presumption that it has been searched and he need not search.
[Furthermore,] even if we must assume that the person who rented out the house did not search [it], should a woman or a minor say: "We have searched it," they are believed, for everyone's statements are accepted with regard to the destruction of chametz.
Everyone is acceptable to search [for chametz], even women, slaves, and minors. The latter applies only when the minor has sufficient understanding to search.
יז
המשכיר בית סתם בארבעה עשר הרי זה בחזקת בדוק ואינו צריך לבדוק. ואם הוחזק זה המשכיר שלא בדק ואמרו אשה או קטן אנו בדקנוהו הרי אלו נאמנין שהכל נאמנים על ביעור חמץ. והכל כשרין לבדיקה ואפילו נשים ועבדים וקטנים והוא שיהיה קטן שיהיה בו דעת לבדוק:
18
A person who rents a house to a colleague: If the fourteenth [of Nisan] falls before [the landlord] gave the keys to [the tenant], the landlord is responsible for searching. If the fourteenth falls after the keys have been transferred, the tenant is responsible for checking.
When a person rents out a house under the presumption that it has been searched and [later, the tenant] discovers that it has not been searched, [the tenant] is responsible for searching it and [cannot nullify the transaction by claiming that it was carried out] under false premises. This applies even when it is customary to hire people to search, since, behold, he is performing a mitzvah.
יח
המשכיר בית לחבירו אם עד שלא מסר לו המפתח חל ארבעה עשר על המשכיר לבדוק. ואם משמסר המפתח חל ארבעה עשר על השוכר לבדוק. המשכיר בית בחזקת שהוא בדוק ונמצא שאינו בדוק על השוכר לבדוק ואינו מקח טעות. ואפילו במקום שבודקים בשכר שהרי מצוה הוא עושה:
19
A person who sets out to sea or one who leaves in a caravan within thirty days [of Pesach] is obligated to search [for chametz]. [If he leaves] before thirty days [prior to Pesach], he is not obligated to search. However, if he intends to return before Pesach, he must search before departing, lest he [be delayed and] return Pesach eve at nightfall, when he will have no opportunity to destroy [the chametz]. However, if he does not intend to return, he does not have to search.
Similarly, a person who makes his house a storage room: If he does so within thirty days [of Pesach], he is required to search and then bring in the goods he wants to store. Over thirty days before Pesach: If he intends to remove the goods before Pesach, he is required to search and then bring in the goods he wants to store; if he does not intend to remove the goods before Pesach, he does not have to search.
יטי
המפרש בים והיוצא בשיירא תוך שלשים יום זקוק לבדוק. קודם שלשים יום אינו צריך לבדוק. ואם דעתו לחזור קודם הפסח צריך לבדוק ואחר כך יצא שמא יחזור ערב הפסח בין השמשות ולא יהיה לו פנאי לבער. ואם אין דעתו לחזור אין צריך לבדוק. וכן העושה ביתו אוצר. תוך שלשים יום זקוק לבדוק ואחר כך כונס אוצרו לתוכו. קודם שלשים יום אם דעתו לפנותו קודם הפסח צריך לבדוק ואחר כך עושהו אוצר. ואם אין דעתו לפנותו קודם הפסח אינו צריך לבדוק
Chametz U'Matzah - Chapter Three
1
When a person checks and searches on the night of the fourteenth [of Nisan], he should remove [all] chametz from holes, hidden places, and corners, and gather the entire amount together, putting it in one place until the beginning of the sixth hour and [then,] destroy it. If he desires to destroy it on the night of the fourteenth, he may.
א
כשבודק אדם ומחפש בלילי ארבעה עשר מוציא את החמץ מן החורים ומן המחבואות ומן הזויות ומקבץ הכל ומניחו במקום אחד עד תחלת שעה ששית ביום ומבערו. ואם רצה לבערו בלילי ארבעה עשר מבערו
2
The chametz which was put aside on the night of the fourteenth, so that it can be eaten on the next day until [the end of] the fourth hour, should not be spread out and scattered in every place. Rather, it should be put away in a utensil or in a known corner, and care should be taken concerning it. Otherwise, should some be found lacking, he would have to search for it and check [the house] a second time, for mice might have dragged it away.
ב
החמץ שמניח בלילי ארבעה עשר כדי שיאכל ממנו למחר עד ארבע שעות אינו מניחו מפוזר ומפורד בכל מקום אלא מצניעו בכלי או בזוית ידוע ויזהר בו. שאם לא נזהר בו ומצאו חסר צריך לחפש אחריו ולבדוק פעם אחרת שמא גררוהו העכברים:
3
When the fourteenth falls on the Sabbath, we search for chametz on the night before Sabbath eve, the night of the thirteenth. We set aside [enough] chametz to eat until [the end of] the fourth hour on the Sabbath day. The remainder should be destroyed before the Sabbath.
If some of the chametz remains on the Sabbath day after the fourth hour, he should nullify it and cover it with a utensil until the conclusion of the first day of the festival, and then destroy it.
ג
חל ארבעה עשר להיות בשבת בודקין את החמץ בלילי ערב שבת שהוא ליל שלשה עשר ומניח מן החמץ כדי לאכול ממנו עד ארבע שעות ביום השבת. ומניחו במקום מוצנע והשאר מבערו מלפני השבת. ואם נשאר מן החמץ ביום השבת אחר ארבע שעות מבטלו וכופה עליו כלי עד מוצאי יום טוב הראשון ומבערו:
4
A person who has many loaves of bread that were Terumahand must burn them on the Sabbath eve; he should not mix the pure loaves together with the impure loaves and burn them. Rather, he should burn the pure loaves alone, the impure ones alone, and the ones [whose status is] left pending alone.
He should leave a sufficient quantity, but no more than necessary, of the pure loaves to eat until [the conclusion of] the fourth hour on the Sabbath day.
ד
היו לו ככרות רבות של תרומה וצריך לשורפה ערב שבת לא יערב הטהורה עם הטמאה וישרוף אלא שורף טמאה לעצמה וטהורה לעצמה ותלויה לעצמה. ומניח מן הטהורה כדי לאכול עד ארבע שעות ביום השבת בלבד:
5
A person who either inadvertently or intentionally did not search on the night of the fourteenth should search on the fourteenth in the morning. If he did not search on the fourteenth in the morning, he should search at the time for destroying [the chametz]. If he did not search at the time for destroying the chametz, he should search in the midst of the festival. If the festival passed without his having searched, he should search after the festival to destroy whatever chametz he might find which [he possessed] during Pesach, since we are prohibited against benefiting [from such chametz].
ה
מי ששכח או הזיד ולא בדק בליל ארבעה עשר בודק ארבעה עשר בשחרית. לא בדק בשחרית בודק בשעת הביעור. לא בדק בשעת הביעור בודק בתוך החג. עבר הרגל ולא בדק בודק אחר הרגל כדי שיבער מה שימצא מחמץ שעבר עליו הפסח מפני שהוא אסור בהנייה:
6
When a person checks for chametz on the night of the fourteenth, on the day of the fourteenth, and during the festival, he should recite the [following] blessing before he begins to search:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us concerning the destruction of chametz.
He must check and search in all the places where chametz is brought in, as was explained. If he searches after the holiday, he does not recite a blessing.
ו
כשבודק החמץ בלילי ארבעה עשר או ביום ארבעה עשר או בתוך הרגל מברך קודם שיתחיל לבדוק ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו על ביעור חמץ. ובודק ומחפש בכל המקומות שמכניסין להם חמץ כמו שבארנו. ואם בדק לאחר הרגל אינו מברך:
7
When he concludes searching, if he searched on the fourteenth at night, or on the fourteenth during the day before the sixth hour, he should nullify all the chametz that remains in his possession that he does not see.
He should say: "All chametz which is in my possession that I have not seen, behold, it is nullified and must be considered as dust."
However, if he searched after the beginning of the sixth hour and onward, he can no longer nullify it, for it is not in his possession, since benefiting from it is forbidden.
ז
וכשגומר לבדוק אם בדק בליל ארבעה עשר או ביום ארבעה עשר קודם שש שעות צריך לבטל כל חמץ שנשאר ברשותו ואינו רואהו. ויאמר כל חמץ שיש ברשותי שלא ראיתיו הרי הוא בטל והרי הוא כעפר. אבל אם בדק מתחלת שעה ששית ולמעלה אינו יכול לבטל שהרי אינו ברשותו שכבר נאסר בהנייה:
8
Thus, a person who does not nullify [his chametz] before the sixth hour and discovers chametz which he:
considered important and [valued] in his heart,then forgot at the time of the destruction of chametz,and hence did not destroy,
transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found."
Behold, he has neither destroyed nor nullified [his chametz], and nullification at this time would not be effective, for [the chametz] is no longer in his possession. Even so, the Torah considers it as if it were in his possession, to obligate him for [transgression of the commandments:] "[leaven] shall not be seen" and "[leaven] shall not be found."
[Therefore,] he is obligated to destroy it whenever he finds it. If he finds it on the day of a festival, he should cover it with a utensil until the evening, and then destroy it. [If the chametz] was consecrated property, there is no need to cover it with a utensil, for regardless, everyone shies away from its use.
ח
לפיכך אם לא בטל קודם שש ומשש שעות ולמעלה מצא חמץ שהיה דעתו עליו והיה בלבו ושכחו בשעת הביעור ולא בערו הרי זה עבר על לא יראה ולא ימצא שהרי לא ביער ולא בטל. ואין הבטול עתה מועיל לו כלום לפי שאינו ברשותו והכתוב עשהו כאילו הוא ברשותו לחייבו משום לא יראה ולא ימצא. וחייב לבערו בכל עת שימצאנו. ואם מצאו ביום טוב כופה עליו כלי עד לערב ומבערו. ואם של הקדש הוא אינו צריך לכפות עליו כלי שהכל פורשין ממנו:
9
A person who left his house before the time for destroying chametz in order to fulfill a mitzvah or in order to partake of a feast associated with a mitzvah - e.g., a feast associated with betrothal or marriage - and recalls that he possesses chametz at home. If it is possible for him to go back, destroy it, and then return to the fulfillment of the mitzvah, he should return. If not, he should nullify [ownership over the chametz] in his heart.
Should he go out to save from a troop of attackers, from a [flooding] river, from a fire, from [being buried] under fallen objects, all that is necessary is for him to nullify it in his heart. Should he go out for his own purposes and remember that he possesses chametz at home, he must return immediately.
How much [chametz] must be present [to require] him to return? the size of an egg. If there is less than the size of an egg, it is sufficient for him to nullify it in his heart.
ט
מי שיצא מביתו קודם שעת הביעור לעשות מצוה או לאכול סעודה של מצוה כגון סעודת ארוסין ונשואין ונזכר שיש לו חמץ בתוך ביתו. אם יכול לחזור ולבער ולחזור למצותו יחזור ואם לאו יבטל בלבו. יצא להציל מיד הגייס מן הנהר מן הדליקה ומן המפולת יבטל בלבו ודיו. יצא לצורך עצמו ונזכר שיש לו חמץ בתוך ביתו יחזור מיד. ועד כמה הוא חוזר עד כביצה היה פחות מכביצה מבטלו בלבו ודיו:
10
A person who put aside a rolled dough at home, [forgot about it,] went out and remembered after he had left [home]: Should he be sitting before his teacher and fear that the dough will become leavened before he can come [home], behold, he may nullify [ownership over the dough] in his heart before it becomes leaven.
However, if [the dough] has already become leavened, his nullification is not at all effective, for he has already violated [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found." He must destroy it immediately when he returns home.
י
מי שהניח עיסה מגולגלת בתוך ביתו ויצא ונזכר אחר שיצא והוא יושב לפני רבו והיה ירא שמא תחמיץ קודם שיבא הרי זה מבטלו בלבו קודם שתחמיץ. אבל אם החמיצה אין הביטול מועיל כלום אלא כבר עבר על לא יראה ולא ימצא וחייב לבער מיד כשיחזור לביתו:
11
How must chametz be destroyed? It may be burned; crumbled and tossed to the wind; or thrown into the sea. If the chametz is hard and the sea will not cause it to dissolve speedily, one should crumble it and then throw it into the sea.
If other substances fell upon chametz and it was covered by three handbreadths or more of earth, it is considered as having been destroyed. [Nevertheless,] one must nullify [ownership over] it in one's heart if the sixth hour has not arrived.
A person who gave it to a gentile before the sixth hour need not destroy it.
If one burns it before the sixth hour, he is permitted to benefit from the charcoal that remains during Pesach. However, if he burns it from [the beginning of] the sixth hour and onward, since benefit may not be derived from it, it should not be used as fuel for an oven or range. One may not bake or cook with it.
If one did bake or cook [using the chametz as fuel], it is forbidden to derive benefit from that loaf or that dish. Similarly, it is forbidden to derive benefit from the charcoal that remains from it, because it was burned after benefit from it became forbidden.
יא
כיצד ביעור חמץ שורפו או פורר וזורה לרוח או זורקו לים. ואם היה החמץ קשה ואין הים מחתכו במהרה הרי זה מפררו ואחר כך זורקו לים. חמץ שנפלה עליו מפולת ונמצא עליו עפר שלשה טפחים או יותר הרי הוא כמבוער וצריך לבטל בלבו אם עדיין לא נכנסה שעה ששית. נתנו לעכו"ם קודם שעה ששית אינו צריך לבער. ואם שרפו קודם שעה ששית הרי זה מותר ליהנות בפחמין שלו בתוך הפסח. אבל אם שרפו משעה ששית ולמעלה הואיל והוא אסור בהנייה הרי זה לא יסיק בו תנור וכירים ולא יאפה בו ולא יבשל. ואם בשל או אפה אותה הפת ואותו התבשיל אסור בהנייה. וכן הפחמין שלו אסורין בהנייה הואיל ושורפו אחר שנאסר בהנייה
Chametz U'Matzah - Chapter Four
1
The Torah (Exodus 13:7) states: "No chametz shall be seen for you." Perhaps, if it were buried or entrusted to a gentile, he would not transgress the commandment? The Torah (Exodus 12:19) states: "leaven should not be found in your homes," [implying] even if it is buried or entrusted.
Perhaps he would only transgress [the commandment] when chametz is [found] in his house, but if it were outside his house, in a field or in another city, he would not violate [the commandment]? The Torah states (Exodus 13:7): "[No leaven shall be seen for you] in all your territory" - i.e., in all your possessions.
Perhaps a person will be obligated to remove from his property chametz that belongs to a gentile or that was consecrated? The Torah states (ibid.): "No [leaven] shall be seen for you." [We may infer]: You may not see your own [leaven]. However, you may see [leaven] belonging to others or which was consecrated.
א
כתוב בתורה לא יראה לך חמץ יכול אם טמן אותו או הפקיד אותו ביד עכו"ם לא יהיה עובר תלמוד לומר שאור לא ימצא בבתיכם אפילו הפקידו או הטמינו. יכול לא יהיה עובר אלא אם כן היה החמץ בביתו אבל אם היה רחוק מביתו בשדה או בעיר אחרת לא יהיה עובר תלמוד לומר בכל גבולך בכל רשותך. יכול יהא חייב לבער מרשותו חמץ של עכו"ם או של הקדש תלמוד לומר לא יראה לך שלך אי אתה רואה אבל אתה רואה של אחרים או של גבוה:
2
[From the above,] you can learn that chametz belonging to a Jew which was left in his possession, even though it is buried, is located in another city, or is entrusted to a gentile, causes him to violate [the commandments]: "[leaven] shall not be seen" and "[leaven] shall not be found."
Chametz that either was consecrated or belongs to a gentile, and is located within a Jew's property, even if it was with him at home--behold, this is permitted, for [the chametz] is not his. Even if it belonged to a resident alien under the authority of the Jewish people, we need not force him to remove the chametz from his property on Pesach.
Nevertheless, it is necessary to construct a partition at least ten handbreadths high in front of chametz belonging to a gentile, lest one come to use it. [With regard to chametz] that has been consecrated, this is unnecessary; everyone shies away from consecrated property, lest they infringe on [the prohibition of] מעילה.
ב
הא למדת שהחמץ של ישראל אם הניחו ברשותו אפילו טמון ואפילו בעיר אחרת ואפילו מופקד ביד עכו"ם הרי זה עובר משום לא יראה ולא ימצא. חמץ של הקדש או של עכו"ם שהיה אצל ישראל אפילו היה עמו בבית הרי זה מותר מפני שאינו שלו. ואפילו היה של גר תושב שיד ישראל שולטת עליו אין כופין אותו להוציא החמץ מרשותו בפסח. אבל צריך לעשות מחיצה גבוהה עשרה טפחים בפני חמצו של עכו"ם שמא יבוא להסתפק ממנו. אבל של הקדש אינו צריך מפני שהכל פורשין מן ההקדש כדי שלא יבואו לידי מעילה:
3
A gentile who entrusted his chametz to a Jew: Should the Jew accept the responsibility of paying for the worth of the chametz if it is lost or stolen--behold, he is obligated to destroy it. Since he accepted responsibility for it, it is considered as though it were his.
If he did not accept responsibility for it, he may keep it in his domain and may eat from it after Pesach, for it was in the gentile's possession.
ג
עכו"ם שהפקיד חמצו אצל ישראל אם קבל עליו ישראל אחריות שאם אבד או נגנב ישלם לו דמיו הרי זה חייב לבערו הואיל וקבל עליו אחריות נעשה כשלו. ואם לא קיבל עליו אחריות מותר לקיימו אצלו ומותר לאכול ממנו אחר הפסח שברשות העכו"ם הוא:
4
Should a gentile who forces his way upon people entrust his chametz to a Jew: If the Jew knows that if it is lost or stolen, [the gentile] will obligate him to pay for it--forcing and compelling him to pay even though he did not accept responsibility--he is obligated qo destroy it. It is considered as though it were his, for the gentile holds him responsible for it.
ד
עכו"ם אנס שהפקיד חמצו אצל ישראל אם יודע הישראל שאם אבד או נגנב מחייבו לשלמו וכופהו ואונסו לשלם אע"פ שלא קבל אחריות הרי זה חייב לבערו. שהרי נחשב כאילו הוא שלו מפני שמחייבו האנס באחריותו:
5
A Jew who gives his chametz to a gentile as security for a loan and tells him: "If I do not bring the money between today and such and such a date, you acquire the chametz [retroactively] from the present moment," the chametz is considered as in the gentile's possession and is permitted to be used after Pesach. This applies if the date specified was before Pesach.
However, if he did not tell him: "you acquire the chametz [retroactively] from the present moment," that chametz is considered as an article entrusted to the gentile, and it is forbidden to benefit from it after Pesach.
ה
ישראל שהרהין חמצו אצל העכו"ם אם אמר לו אם לא הבאתי לך מעות מכאן ועד יום פלוני קנה חמץ זה מעכשיו הרי זה ברשות העכו"ם ואותו החמץ מותר לאחר הפסח. והוא שיהיה אותו זמן שקבע לו קודם הפסח. ואם לא אמר לו קנה מעכשיו נמצא אותו החמץ כאילו הוא פקדון אצל העכו"ם ואסור בהנייה לאחר הפסח:
6
A Jew and a gentile are traveling together in a ship, and the Jew possesses chametz. When the fifth hour [on the fourteenth of Nisan] arrives--behold, he should sell it to the gentile or give it to him as a present. He may return and buy it back from him after Pesach, as long as he gives it to him as an outright present.
ו
ישראל ועכו"ם שהיו באין בספינה והיה חמץ ביד ישראל והגיעה שעה חמישית הרי זה מוכרו לעכו"ם או נותנו לו במתנה וחוזר ולוקחו ממנו אחר הפסח. ובלבד שיתננו לו מתנה גמורה:
7
The Jew may tell the gentile: "Rather than buy a manah'sworth [of chametz], come and buy two hundred [dinars'] worth [of chametz]... Rather than buy from a gentile, come and buy from a Jew. Perhaps I will need [chametz] and will buy from you after Pesach."
However, he cannot sell or give [chametz] to him on condition. If he does so--behold, he transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found."
ז
אומר ישראל לעכו"ם עד שאתה לוקח במנה בוא וקח במאתים. עד שאתה לוקח מעכו"ם בוא וקח מישראל שמא אצטרך ואקח ממך אחר הפסח. אבל לא ימכור ולא יתן לו על תנאי. ואם עשה כן הרי זה עובר על בל יראה ובל ימצא:
8
[A person] who possesses a mixture of chametz transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found" because of it; for example: pickle-brine, Babylonian kotach, and Median beer, which are made from flour.
[The same applies] to other similar substances which are eaten. However, a substance which contains a mixture of chametz, but is not fit to be eaten, may be kept on Pesach.
ח
תערובת חמץ עוברין עליה משום בל יראה ובל ימצא. כגון המורייס וכותח הבבלי ושכר המדי שעושין אותו מן הקמח. וכל כיוצא באלו מדברים הנאכלים. אבל דבר שיש בו תערובת חמץ ואינו ראוי לאכילה הרי זה מותר לקיימו בפסח:
9
How is [the latter principle] applied? A tanner's trough into which one placed flour and animal hides: Even if this was done one hour before [the time chametz must be] destroyed, one may keep it. If one placed flour [in the trough] without animal hides three days before [the time chametz must be] destroyed, one may keep it, for the [chametz] has surely become spoiled and rotten. Within three days, one is obligated to destroy it.
ט
כיצד עריבת העבדנין שנתן לתוכן קמח ועורות אפילו נתנו שעה אחת קודם הביעור הרי זה מותר לקיימו. ואם לא נתן העורות ונתן הקמח קודם שלשה ימים לשעת הביעור מותר לקיימו שהרי נפסד והבאיש. תוך שלשה ימים חייב לבער:
10
Similarly, an eye salve, a compress, a plaster, or Tiriac into which chametz was placed may be kept on Pesach, for the nature of the chametz is spoiled.
י
וכן הקילור והרטיה והאספלנית והתריא"ק שנתן לתוכן חמץ מותר לקיימן בפסח שהרי נפסדה צורת החמץ:
11
Bread itself which has become moldy and is no longer fit for consumption by a dog, or a compress that has become spoiled, need not be destroyed.
Clothes which were washed with starch and, similarly, papers which were stuck together with chametz, and other like cases, may be kept on Pesach. Their [possession] does not constitute a [violation of the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found," for they no longer have the form of chametz.
יא
הפת עצמה שעפשה ונפסלה מלאכול הכלב ומלוגמא שנסרחה אינו צריך לבער. בגדים שכבסו אותן בחלב חטה וכן ניירות שדבקו אותן בחמץ וכל כיוצא בזה מותר לקיימן בפסח ואין בהן משום לא יראה ולא ימצא שאין צורת החמץ עומדת:
12
A substance which is not eaten by people, or one which is generally not eaten by people, with which chametz has become mixed-- e.g., Tiriac and the like, though one may keep it [during Pesach], eating it is prohibited until after Pesach. Even though it contains only the smallest amount of chametz, eating it is forbidden.
יב
דבר שנתערב בו חמץ ואינו מאכל לאדם כלל. או שאינו מאכל כל אדם כגון התריא"ק וכיוצא בו אע"פ שמותר לקיימו אסור לאכלו עד אחר הפסח. ואע"פ שאין בו מן החמץ אלא כל שהוא הרי זה אסור לאכלו
• Thursday, 15 Kislev, 5777 · 15 December 2016
• "Today's Day"
• Sunday, Kislev 15, 5704
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, his extolling (p. 623)...study that reference. (p. 625).
(An emendation to Torah Or parshat Vayeishev appears here, relevant only in Hebrew. Translator.)
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh (total self-sacrifice and dedication) ahavat Yisrael (love of one's fellow), even towards a Jew whom one has never seen.
FOOTNOTES
1.The Alter Rebbe called the Baal Shem Tov "grandfather," since the Baal Shem Tov was the Rebbe of the Maggid, who in turn was the Alter Rebbe's teacher, i.e. spiritual father.
• Daily Thought:
Miracles
At every moment, in each thing, a miracle occurs far transcendent of even the splitting of the Red Sea: Existence is renewed out of the void, and a natural order is sustained where there should be chaos.
Indeed, it is not the miracle that is wondrous, but the natural order. Does anyone have a good reason why gravity should behave today the way it behaved yesterday?
Does anyone have a good reason why there should be anything at all?[Shaar HaYichud VehaEmunah, chapter 2.]
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