Torah Reading
Mishpatim: Exodus 21:1 “These are the rulings you are to present to them:
2 “If you purchase a Hebrew slave, he is to work six years; but in the seventh, he is to be given his freedom without having to pay anything. 3 If he came single, he is to leave single; if he was married when he came, his wife is to go with him when he leaves. 4 But if his master gave him a wife, and she bore him sons or daughters, then the wife and her children will belong to her master, and he will leave by himself. 5 Nevertheless, if the slave declares, ‘I love my master, my wife and my children, so I don’t want to go free,’ 6 then his master is to bring him before God; and there at the door or doorpost, his master is to pierce his ear with an awl; and the man will be his slave for life.
7 “If a man sells his daughter as a slave, she is not to go free like the men-slaves. 8 If her master married her but decides she no longer pleases him, then he is to allow her to be redeemed. He is not allowed to sell her to a foreign people, because he has treated her unfairly. 9 If he has her marry his son, then he is to treat her like a daughter. 10 If he marries another wife, he is not to reduce her food, clothing or marital rights. 11 If he fails to provide her with these three things, she is to be given her freedom without having to pay anything.
12 “Whoever attacks a person and causes his death must be put to death. 13 If it was not premeditated but an act of God, then I will designate for you a place to which he can flee. 14 But if someone willfully kills another after deliberate planning, you are to take him even from my altar and put him to death.
15 “Whoever attacks his father or mother must be put to death.
16 “Whoever kidnaps someone must be put to death, regardless of whether he has already sold him or the person is found still in his possession.
17 “Whoever curses his father or mother must be put to death.
18 “If two people fight, and one hits the other with a stone or with his fist, and the injured party doesn’t die but is confined to his bed; 19 then, if he recovers enough to be able to walk around outside, even if with a cane, the attacker will be free of liability, except to compensate him for his loss of time and take responsibility for his care until his recovery is complete.
(ii) 20 “If a person beats his male or female slave with a stick so severely that he dies, he is to be punished; 21 except that if the slave lives for a day or two, he is not to be punished, since the slave is his property.
22 “If people are fighting with each other and happen to hurt a pregnant woman so badly that her unborn child dies, then, even if no other harm follows, he must be fined. He must pay the amount set by the woman’s husband and confirmed by judges. 23 But if any harm follows, then you are to give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound and bruise for bruise.
26 “If a person hits his male or female slave’s eye and destroys it, he must let him go free in compensation for his eye. 27 If he knocks out his male or female slave’s tooth, he must let him go free in compensation for his tooth.
28 “If an ox gores a man or a woman to death, the ox is to be stoned and its flesh not eaten, but the owner of the ox will have no further liability. 29 However, if the ox was in the habit of goring in the past, and the owner was warned but did not confine it, so that it ended up killing a man or a woman; then the ox is to be stoned, and its owner too is to be put to death. 30 However, a ransom may be imposed on him; and the death penalty will be commuted if he pays the amount imposed. 31 If the ox gores a son or daughter, the same rule applies. 32 If the ox gores a male or female slave, its owner must give their master twelve ounces of silver; and the ox is to be stoned to death.
33 “If someone removes the cover from a cistern or digs one and fails to cover it, and an ox or donkey falls in, 34 the owner of the cistern must make good the loss by compensating the animal’s owner; but the dead animal will be his.
35 “If one person’s ox hurts another’s, so that it dies, they are to sell the live ox and divide the revenue from the sale; and they are also to divide the dead animal. 36 But if it is known that the ox was in the habit of goring in the past, and the owner did not confine it; he must pay ox for ox, but the dead animal will be his.
37 (22:1) “If someone steals an ox or a sheep and slaughters or sells it, he is to pay five oxen for an ox and four sheep for a sheep.
22:1 (2) “If a thief caught in the act of breaking in is beaten to death, it is not murder; 2 (3) unless it happens after sunrise, in which case it is murder. A thief must make restitution; so if he has nothing, he himself is to be sold to make good the loss from the theft. 3 (4) If what he stole is found alive in his possession, he is to pay double, no matter whether it is an ox, a donkey or a sheep.
(iii) 4 (5) “If a person causes a field or vineyard to be grazed over or lets his animal loose to graze in someone else’s field, he is to make restitution from the best produce of his own field and vineyard.
5 (6) “If a fire is started and spreads to thorns, so that stacked grain, standing grain or a field is destroyed, the person who lit it must make restitution.
6 (7) “If a person entrusts a neighbor with money or goods, and they are stolen from the trustee’s house, then, if the thief is found, he must pay double. 7 (8) But if the thief is not found, then the trustee must state before God that he did not take the person’s goods himself. 8 (9) In every case of dispute over ownership, whether of an ox, a donkey, a sheep, clothing, or any missing property, where one person says, ‘This is mine,’ both parties are to come before God; and the one whom God condemns must pay the other one double.
9 (10) “If a person trusts a neighbor to look after a donkey, ox, sheep or any animal, and it dies, is injured or is driven away unseen, 10 (11) then the neighbor’s oath before Adonai that he has not taken the goods will settle the matter between them — the owner is to accept it without the neighbor’s making restitution. 11 (12) But if it was stolen from the neighbor, he must make restitution to the owner. 12 (13) If it was torn to pieces by an animal, the neighbor must bring it as evidence, and then he doesn’t need to make good the loss.
13 (14) “If someone borrows something from his neighbor, and it gets injured or dies with the owner not present, he must make restitution. 14 (15) If the owner was present, he need not make good the loss. If the owner hired it out, the loss is covered by the hiring fee.
15 (16) “If a man seduces a virgin who is not engaged to be married and sleeps with her, he must pay the bride-price for her to be his wife. 16 (17) But if her father refuses to give her to him, he must pay a sum equivalent to the bride-price for virgins.
17 (18) “You are not to permit a sorceress to live.
18 (19) “Whoever has sexual relations with an animal must be put to death.
19 (20) “Anyone who sacrifices to any god other than Adonai alone is to be completely destroyed.
20 (21) “You must neither wrong nor oppress a foreigner living among you, for you yourselves were foreigners in the land of Egypt.
21 (22) “You are not to abuse any widow or orphan. 22 (23) If you do abuse them in any way, and they cry to me, I will certainly heed their cry. 23 (24) My anger will burn, and I will kill you with the sword — your own wives will be widows and your own children fatherless.
24 (25) “If you loan money to one of my people who is poor, you are not to deal with him as would a creditor; and you are not to charge him interest. 25 (26) If you take your neighbor’s coat as collateral, you are to restore it to him by sundown, 26 (27) because it is his only garment — he needs it to wrap his body; what else does he have in which to sleep? Moreover, if he cries out to me, I will listen; because I am compassionate.
(iv) 27 (28) “You are not to curse God, and you are not to curse a leader of your people.
28 (29) “You are not to delay offering from your harvest of grain, olive oil or wine.
“The firstborn of your sons you are to give to me. 29 (30) You are to do the same with your oxen and your sheep — it is to stay with its mother seven days, and on the eighth day you are to give it to me.
30 (31) “You are to be my specially separated people. Therefore you are not to eat any flesh torn by wild animals in the countryside; rather, throw it out for the dogs.
23:1 “You are not to repeat false rumors; do not join hands with the wicked by offering perjured testimony. 2 Do not follow the crowd when it does what is wrong; and don’t allow the popular view to sway you into offering testimony for any cause if the effect will be to pervert justice. 3 On the other hand, don’t favor a person’s lawsuit simply because he is poor.
4 “If you come upon your enemy’s ox or donkey straying, you must return it to him. 5 If you see the donkey which belongs to someone who hates you lying down helpless under its load, you are not to pass him by but to go and help him free it.
(v) 6 “Do not deny anyone justice in his lawsuit simply because he is poor. 7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked. 8 You are not to receive a bribe, for a bribe blinds the clearsighted and subverts the cause of the righteous.
9 “You are not to oppress a foreigner, for you know how a foreigner feels, since you were foreigners in the land of Egypt.
10 “For six years, you are to sow your land with seed and gather in its harvest. 11 But the seventh year, you are to let it rest and lie fallow, so that the poor among your people can eat; and what they leave, the wild animals in the countryside can eat. Do the same with your vineyard and olive grove.
12 “For six days, you are to work. But on the seventh day, you are to rest, so that your ox and donkey can rest, and your slave-girl’s son and the foreigner be renewed.
13 “Pay attention to everything I have said to you; do not invoke the names of other gods or even let them be heard crossing your lips.
14 “Three times a year, you are to observe a festival for me. 15 Keep the festival of matzah: for seven days, as I ordered you, you are to eat matzah at the time determined in the month of Aviv; for it was in that month that you left Egypt. No one is to appear before me empty-handed. 16 Next, the festival of harvest, the firstfruits of your efforts sowing in the field; and last, the festival of ingathering, at the end of the year, when you gather in from the fields the results of your efforts. 17 Three times a year all your men are to appear before the Lord, Adonai.
18 “You are not to offer the blood of my sacrifice with leavened bread, nor is the fat of my festival to remain all night until morning.
19 “You are to bring the best firstfruits of your land into the house of Adonai your God.
“You are not to boil a young animal in its mother’s milk.
(vi) 20 “I am sending an angel ahead of you to guard you on the way and bring you to the place I have prepared. 21 Pay attention to him, listen to what he says and do not rebel against him; because he will not forgive any wrongdoing of yours, since my name resides in him. 22 But if you listen to what he says and do everything I tell you, then I will be an enemy to your enemies and a foe to your foes. 23 When my angel goes ahead of you and brings you to the Emori, Hitti, P’rizi, Kena‘ani, Hivi and Y’vusi, I will make an end of them. 24 You are not to worship their gods, serve them or follow their practices; rather, you are to demolish them completely and smash their standing-stones to pieces.
25 “You are to serve Adonai your God; and he will bless your food and water. I will take sickness away from among you. (vii) 26 In your land your women will not miscarry or be barren, and you will live out the full span of your lives. 27 I will send terror of me ahead of you, throwing into confusion all the people to whom you come; and I will make all your enemies turn their backs on you. 28 I will send hornets ahead of you to drive out the Hivi, Kena‘ani and Hitti from before you. 29 I will not drive them out from before you in one year, which would cause the land to become desolate and the wild animals too many for you. 30 I will drive them out from before you gradually, until you have grown in number and can take possession of the land. 31 I will set your boundaries from the Sea of Suf to the sea of the P’lishtim and from the desert to the [Euphrates] River, for I will hand the inhabitants of the land over to you, and you will drive them out from before you. 32 You are not to make a covenant with them or with their gods. 33 They are not to live in your land; otherwise they will make you sin against me by ensnaring you to serve their gods.”
24:1 To Moshe [Adonai] said, “Come up to Adonai — you, Aharon, Nadav, Avihu, and seventy of the leaders of Isra’el. Prostrate yourselves at a distance, 2 while Moshe alone approaches Adonai — the others are not to approach, and the people are not to go up with him.” 3 Moshe came and told the people everything Adonai had said, including all the rulings. The people answered with one voice: “We will obey every word Adonai has spoken.”
4 Moshe wrote down all the words of Adonai. He rose early in the morning, built an altar at the base of the mountain and set upright twelve large stones to represent the twelve tribes of Isra’el. 5 He sent the young men of the people of Isra’el to offer burnt offerings and sacrifice peace offerings of oxen to Adonai. 6 Moshe took half of the blood and put it in basins; the other half of the blood he splashed against the altar. 7 Then he took the book of the covenant and read it aloud, so that the people could hear; and they responded, “Everything that Adonai has spoken, we will do and obey.” 8 Moshe took the blood, sprinkled it on the people and said, “This is the blood of the covenant which Adonai has made with you in accordance with all these words.”
9 Moshe, Aharon, Nadav, Avihu and seventy of the leaders went up; 10 and they saw the God of Isra’el. Under his feet was something like a sapphire stone pavement as clear as the sky itself. 11 He did not reach out his hand against these notables of Isra’el; on the contrary, they saw God, even as they were eating and drinking.
12 Adonai said to Moshe, “Come up to me on the mountain, and stay there. I will give you the stone tablets with the Torah and the mitzvot I have written on them, so that you can teach them.” 13 Moshe got up, also Y’hoshua his assistant; and Moshe went up onto the mountain of God. 14 To the leaders he said, “Stay here for us, until we come back to you. See, Aharon and Hur are with you; whoever has a problem should turn to them.” (S: Maftir) 15 Moshe went up onto the mountain, and the cloud covered the mountain. (A: Maftir) 16 The glory of Adonai stayed on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moshe out of the cloud. 17 To the people of Isra’el the glory of Adonai looked like a raging fire on the top of the mountain. 18 Moshe entered the cloud and went up on the mountain; he was on the mountain forty days and nights.
Parshat Shekalim: Exodus 30:11 Adonai said to Moshe, 12 “When you take a census of the people of Isra’el and register them, each, upon registration, is to pay a ransom for his life to Adonai, to avoid any breakout of plague among them during the time of the census. 13 Everyone subject to the census is to pay as an offering to Adonai half a shekel [one-fifth of an ounce of silver]— by the standard of the sanctuary shekel (a shekel equals twenty gerahs). 14 Everyone over twenty years of age who is subject to the census is to give this offering to Adonai — 15 the rich is not to give more or the poor less than the half-shekel when giving Adonai’s offering to atone for your lives. 16 You are to take the atonement money from the people of Isra’el and use it for the service in the tent of meeting, so that it will be a reminder of the people of Isra’el before Adonai to atone for your lives.”
Shekalim - Machar Chodesh: II Kings 11: 17 Y’hoyada made a covenant between Adonai, the king and the people, that they would be Adonai’s people, and [a covenant] between the king and the people. 18 Then all the people of the land went to the house of Ba‘al and broke it down; they completely smashed its altars and images and killed Mattan the priest of Ba‘al in front of the altars.
Next, the cohen appointed officers over the house of Adonai. 19 He took the captains of hundreds, the Kari, the guards and all the people of the land; and they brought the king down from the house of Adonai, going by way of the gate of the guards to the royal palace. There he sat on the throne of the kings. 20 All the people of the land celebrated, and at last the city was quiet. That is how they killed ‘Atalyah with the sword at the royal palace.
12:1 (11:21) Y’ho’ash was seven years old when he began his reign. 2 (1) It was in the seventh year of Yehu that Y’ho’ash began to rule, and he ruled forty years in Yerushalayim. His mother’s name was Tzivyah, from Be’er-Sheva. 3 (2) Y’ho’ash did what was right from Adonai’s perspective throughout the lifetime of Y’hoyada the cohen, who instructed him. 4 (3) Nevertheless the high places were not taken away; the people still sacrificed and presented offerings on the high places.
5 (4) Y’ho’ash said to the cohanim, “All the funds for sacred purposes which are brought to the house of Adonai — the half-shekel tax, the taxes on persons in a man’s household, and all the offerings anyone voluntarily brings to the house of Adonai — 6 (5) the cohanim are to receive from whoever personally makes contributions to them; and they are to use these funds to repair the damaged parts of the house, wherever damage is found. 7 (6) But twenty-three years into the reign of King Y’ho’ash, the cohanim had still not repaired the damaged places in the house. 8 (7) So King Y’ho’ash summoned Y’hoyada the cohen and the other cohanim and said to them, “Why aren’t you repairing the damaged places in the house? Therefore, you are no longer to take money from those who contribute it personally to you; you must hand it over to be used for repairing the damage in the house.” 9 (8) The cohanim agreed not to receive money from the people, and they would no longer be responsible for repairing the damage to the house.
10 (9) Then Y’hoyada the cohen took a chest, drilled a hole in its lid and set it by the altar, on the right, as one enters the house of Adonai; and the cohanim in charge of the entry put in it all the money brought into the house of Adonai. 11 (10) When they saw that there was a large amount of money in the chest, the king’s secretary and the cohen hagadol would come up, count the money found in the house of Adonai and put it in bags. 12 (11) Then they would give the weighed-out money to those supervising the work in the house of Adonai, who would use it to pay the carpenters and construction-workers doing the work in the house of Adonai, 13 (12) on masons, stone-workers, timber, worked stone and everything else needed for repairing the damaged places in the house of Adonai. 14 (13) But none of the money brought into the house of Adonai was used to make silver cups, snuffers, bowls, trumpets or other articles of gold or silver for the house of Adonai; 15 (14) because they gave the money to those doing the work, thus restricting its use to repairing the damage in the house of Adonai. 16 (15) Moreover, they did not require an accounting from the supervisors given the money to pay the workers, because they dealt honestly. 17 (16) Money from guilt offerings and sin offerings, however, was not brought into the house of Adonai; it went to the cohanim.
1 Samuel 20:18 Y’honatan said to him, “Tomorrow is Rosh-Hodesh, and you will be missed, because your seat will be empty.
1 Samuel 20:42 Y’honatan said to David, “Go in peace; because we have sworn, both of us, in the name of Adonai, that Adonai will be between me and you, and between my descendants and yours, forever.”
Today's Laws & Customs:
• Parshat Shekalim When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple. The 1st of Adar marked the beginning of the collection of the shekalim. In commemoration, the Torah reading of the Shabbat that falls on or before Adar 1 is supplemented with the verses (Exodus 30:11-16) that relate G-d's commandment to Moses regarding the first giving of the half-shekel.
"Parshat Shekalim" is the first of four special readings added during or immediately before the month of Adar (the other three being "Zachor", "Parah" and "Hachodesh")
Links: The Shekalim Reading w commentary; Partner; Charity: an Anthology
• Blessing the New Month This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Adar, which falls on Sunday and Monday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon.Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
Today in Jewish History:
• Columbia Tragedy; Israeli Astronaut Perishes (2003) On the morning of February 1, 2003, the Columbia Space Shuttle, returning from its STS-107 mission, was destroyed upon re-entry, 16 minutes before its scheduled landing. All its crew members perished, including Ilan Ramon, a combat pilot in the Israeli Air Force, who was the first Israeli astronaut. Prior to his departing to space on Space Shuttle Columbia, where his mission included the manning of a multispectral camera for recording desert aeroso, he arranged to take kosher food as well as a Kiddush cup, a Torah Scroll, and a dollar from the Lubavitcher Rebbe, of righteous memory.
Links: Pride, Pain and the Suddenness of Life; Remembering Ilan Ramon
Today's Study:
Chitas and Rambam for today:
Chumash: Mishpatim, 7th Portion Exodus 23:26-24:18 with Rashi
• Exodus Chapter 23
26There will be no bereaved or barren woman in your land; I will fill the number of your days. כולֹ֥א תִֽהְיֶ֛ה מְשַׁכֵּלָ֥ה וַֽעֲקָרָ֖ה בְּאַרְצֶ֑ךָ אֶת־מִסְפַּ֥ר יָמֶ֖יךָ אֲמַלֵּֽא:
There will be no bereaved… woman: if you comply with My will. לא תהיה משכלה: אם תעשה רצוני:
bereaved… woman: Heb. מְשַׁכֵּלָה. [A woman who] miscarries or buries her children is called מְשַׁכֵּלָה. משכלה: מפלת נפלים או קוברת את בניה, קרויה משכלה:
27I will send My fear before you, and I will confuse all the people among whom you shall come, and I will make all your enemies turn their backs to you. כזאֶת־אֵֽימָתִי֙ אֲשַׁלַּ֣ח לְפָנֶ֔יךָ וְהַמֹּתִי֙ אֶת־כָּל־הָעָ֔ם אֲשֶׁ֥ר תָּבֹ֖א בָּהֶ֑ם וְנָֽתַתִּ֧י אֶת־כָּל־אֹֽיְבֶ֛יךָ אֵלֶ֖יךָ עֹֽרֶף:
and I will confuse: Heb. וְהַמֹּתִי, like הָמַמְךְתִּי (I will confound), and its Aramaic translation is וֶאשַׁגֵּשׁ. Likewise, any word whose verb root has the last letter doubled, when it is converted to speak in the פָעַלְךְתִּי form [i.e., the first person past tense], in some instances the doubled letter is dropped [i.e., the third letter of the root], and a “dagesh” is placed into the [second] letter, and it is vowelized with a “melupum” [a “cholam”], like וְהַמֹּתִי [in this verse is] from the same root as in “and the wheel of his wagon shall be confused (וְהָמַם) ” (Isa. 28:28); “And I turned about (וְסַבּוֹתִי) ” (Eccl. 2:20), [which is] from the same root as “and go around (וְסָבַב) ” (I Sam. 7:16); “I was poor (דַּלוֹתִי)” (Ps. 116:6), from the same root as “became impoverished (דָלְלוּ)” (Isa. 19:6); “have I engraved you (חַקֹתִי) ” (Isa. 49:16), from the same root as “resolves of (חִקְקֵי) heart” (Jud. 5:15); “whom did I oppress (רַצֹּתִי)” (I Sam. 12:3), from the same root as “When he oppressed רִצַץ, he abandoned the poor” (Job 20:19). The one who translates וְהַמֹּתִי as וְאֶקְטַל, “and I will kill,” is in error, because if this was from the same root as מִיתָה, death, the “hey” of this word would not be vowelized with a “pattach,” and the “mem” would not be punctuated with a “dagesh” and not be vowelized with a “melupum,” rather וְהֵמַךְתִּי (with a “tzeirei,” ) like “and You will kill (וְהֵמַךְתָּה) this nation” (Num. 14:15), and the “tav” would be punctuated with a “dagesh,” because it would represent two “tav” s, one a root letter (מוּת) and one [“tav”] a suffix, like “I said, (אָמַרְךְתִּי) ” “I sinned (חָטָאתִי),” “I did (עָשִׂיתִי),” and so, in “and I will give (וְנָתַךְתִּי),” the “tav” is punctuated with a “dagesh,” because it comes instead of two [“tav” s], because there should have been three “tav” s, two of the root, like “on the day the Lord delivered up (ךְתֵּת) ” (Josh. 10:12), “it is a gift of (מַךְתַּת) God” (Eccl. 3:13), and the third [“tav”] as a suffix. והמתי: כמו והממתי ותרגומו ואשגש. וכן כל תיבה שפועל שלה בכפל האות האחרונה, כשתהפוך לדבר בלשון פעלתי, יש מקומות שנוטל אות הכפולה ומדגיש את האות ונוקדו במלאפום, כגון והמותי, מגזרת (ישעיה כח כח) והמם גלגל עגלתו, (קהלת ב כ) וסבותי, מגזרת (שמואל א' ז טז) וסבב בית אל, (תהלים קטז ו) דלותי, מגזרת (ישעיה יט ו) דללו וחרבו, (שם מט טז) על כפים חקותיך, מגזרת (שופטים ה טו) חקקי לב, (שמואל א' יב ג) את מי רצותי, מגזרת (איוב כ יט) רצץ עזב דלים. והמתרגם והמותי ואיקטל, טועה הוא, שאלו מגזרת מיתה היה, אין ה"א שלה בפת"ח, ולא מ"ם שלו מודגשת, ולא נקודה מלאפום, אלא והמתי, כגון (במדבר יד טו) והמתה את העם הזה, והתי"ו מודגשת, לפי שתבא במקום ב' תוי"ן, האחת נשרשת, לפי שאין מיתה בלא ת"ו, והאחרת משמשת, כמו אמרתי, חטאתי, עשיתי, וכן ונתתי, הת"ו מודגשת, שהיא באה במקום שתים, לפי שהיה צריך שלש תוי"ן, שתים ליסוד, כמו (יהושע י יב) ביום תת ה', (קהלת ג יג) מתת א-להים היא, והשלישית לשמוש:
their backs: That they will flee from before you and turn their backs to you. ערף: שינוסו מפניך ויהפכו לך ערפם:
28And I will send the tzir'ah before you, and it will drive out the Hivvites, the Canaanites, and the Hittites from before you. כחוְשָׁלַֽחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵֽרְשָׁ֗ה אֶת־הַֽחִוִּ֧י אֶת־הַכְּנַֽעֲנִ֛י וְאֶת־הַֽחִתִּ֖י מִלְּפָנֶֽיךָ:
the tzir’ah: [This was] a kind of flying insect, which would strike them [people] in their eyes, inject venom into them, and they would die (Tanchuma 18). The tzir’ah did not cross the Jordan, and the Hittites and the Canaanites are [those of] the land of Sihon and Og. Therefore, out of all the seven nations [the Torah] did not count [any] but these. As for the Hivvites, although they were on the other side of the Jordan, in tractate Sotah (36a) our Rabbis taught: It stood on the bank of the Jordan and cast venom upon them. הצרעה: מין שרץ העוף, והיתה מכה אותם בעיניהם ומטילה בהם ארס והם מתים, והצרעה לא עברה את הירדן, והחתי והכנעני הם ארץ סיחון ועוג, לפיכך מכל שבע אומות לא מנה כאן אלא אלו. וחוי אף על פי שהוא מעבר הירדן והלאה, שנו רבותינו במסכת סוטה (סוטה לו א) על שפת הירדן עמדה וזרקה בהם מרה:
29I will not drive them away from before you in one year, lest the land become desolate and the beasts of the field outnumber you. כטלֹ֧א אֲגָֽרְשֶׁ֛נּוּ מִפָּנֶ֖יךָ בְּשָׁנָ֣ה אֶחָ֑ת פֶּן־תִּֽהְיֶ֤ה הָאָ֨רֶץ֙ שְׁמָמָ֔ה וְרַבָּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה:
desolate: Empty of human beings, since you are few and there are not enough of you to fill it [the land]. שממה: ריקנית מבני אדם, לפי שאתם מעט ואין בכם כדי למלאות אותה:
and… outnumber you: Heb. וְרַבָּה, and will outnumber you. [The word וְרַבָּה is not an adjective, but a verb in the past tense. The “vav” converts it to the future.] ורבה עליך: ותרבה עליך:
30I will drive them out from before you little by little, until you have increased and can occupy the land. למְעַ֥ט מְעַ֛ט אֲגָֽרְשֶׁ֖נּוּ מִפָּנֶ֑יךָ עַ֚ד אֲשֶׁ֣ר תִּפְרֶ֔ה וְנָֽחַלְתָּ֖ אֶת־הָאָֽרֶץ:
until you have increased: Heb. ךְתִּפְרֶה. You will increase, an expression of fruit, similar to “Be fruitful (פְּרוּ) and multiply” (Gen. 1:28). עד אשר תפרה: תרבה, לשון פרי, כמו פרו ורבו:
31And I will make your boundary from the Red Sea to the sea of the Philistines, and from the desert to the river, for I will deliver the inhabitants of the land into your hands, and you shall drive them out from before you. לאוְשַׁתִּ֣י אֶת־גְּבֻֽלְךָ֗ מִיַּם־סוּף֙ וְעַד־יָ֣ם פְּלִשְׁתִּ֔ים וּמִמִּדְבָּ֖ר עַד־הַנָּהָ֑ר כִּ֣י | אֶתֵּ֣ן בְּיֶדְכֶ֗ם אֵ֚ת יֽשְׁבֵ֣י הָאָ֔רֶץ וְגֵֽרַשְׁתָּ֖מוֹ מִפָּנֶֽיךָ:
And I will make: Heb. וְשַׁךְתִּי, an expression of הִשָׁתָה, [meaning] placing. The “tav” is punctuated with a “dagesh” because it represents two “tav” s, since there is no [expression of] placing [or making, שִׁיתָה] without a “tav,” and the second one is [needed] for a suffix. ושתי: לשון השתה, והת"ו מודגשת מפני שבאה תחת שתים, שאין שיתה בלא ת"ו, והאחת לשמוש:
to the river: [Meaning] the Euphrates. — [from targumim] עד הנהר: פרת:
and you shall drive them out: Heb. וְגֵרַשְׁךְתָּמוֹ, [the equivalent of] וּתְגָרְשֵׁם, and you shall drive them out. וגרשתמו: ותגרשם:
32You shall not form a covenant for them or for their gods. לבלֹֽא־תִכְרֹ֥ת לָהֶ֛ם וְלֵאלֹֽהֵיהֶ֖ם בְּרִֽית:
33They shall not dwell in your land, lest they cause you to sin against Me, that you will worship their gods, which will be a snare for you. לגלֹ֤א יֵֽשְׁבוּ֙ בְּאַרְצְךָ֔ פֶּן־יַֽחֲטִ֥יאוּ אֹֽתְךָ֖ לִ֑י כִּ֤י תַֽעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּי־יִֽהְיֶ֥ה לְךָ֖ לְמוֹקֵֽשׁ:
that you will worship, etc.: Heb. תַעִבֹד וְגוֹ כִּי-יִהְיֶה וְגוֹ כִּי. These [instances of] כִּי are used instead of אִשֶׁר [i.e.,] that, and so it is in many places. This is [similar to] the usage of אִי, if, which is one of the four expressions for which כִּי is used (Rosh Hashanah 3a). We also find אִם used as an expression of כַּאִשֶׁר, when, in many places, such as “And when (וְאִם) you offer up an offering of first fruits (Lev. 2:14), which is obligatory [and not optional]. כי תעבד כי יהיה לך למקש: הרי אלו כי משמשין במקום אשר, וכן בכמה מקומות, וזהו לשון אי, שהוא אחד מארבע לשונות שהכי משמש. וגם מצינו בהרבה מקומות אם משמש בלשון אשר, כמו (ויקרא ב יד) ואם תקריב מנחת בכורים, שהיא חובה:
Exodus Chapter 24
1And to Moses He said, "Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and prostrate yourselves from afar. אוְאֶל־משֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהֹוָ֗ה אַתָּה֙ וְאַֽהֲרֹן֙ נָדָ֣ב וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּֽחֲוִיתֶ֖ם מֵֽרָחֹֽק:
And to Moses He said, “Come up…: ” This section was [actually] said before the Ten Commandments [were given] (Mechilta 19:10). On the fourth of Sivan, “Come up” was said to him [Moses]. [Midrash Lekach Tov, based on Mechilta and Mechilta d’Rabbi Shimon ben Yochai on Exod. 19:10, Shab. 88a] See also Midrash Hagadol on this. ואל משה אמר עלה: פרשה זו נאמרה קודם עשרת הדברות, ובארבעה בסיון נאמר לו עלה:
2And Moses alone shall approach the Lord but they shall not approach, and the people shall not ascend with him." בוְנִגַּ֨שׁ משֶׁ֤ה לְבַדּוֹ֙ אֶל־יְהֹוָ֔ה וְהֵ֖ם לֹ֣א יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַֽעֲל֖וּ עִמּֽוֹ:
And Moses alone shall approach: to the opaque darkness. -[Midrash Lekach Tov] ונגש משה לבדו: אל הערפל:
3So Moses came and told the people all the words of the Lord and all the ordinances, and all the people answered in unison and said, "All the words that the Lord has spoken we will do." גוַיָּבֹ֣א משֶׁ֗ה וַיְסַפֵּ֤ר לָעָם֙ אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וְאֵ֖ת כָּל־הַמִּשְׁפָּטִ֑ים וַיַּ֨עַן כָּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כָּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶֽׂה:
So Moses came and told the people: on that day. ויבא משה ויספר לעם: בו ביום:
all the words of the Lord: The commandments of separation [of the men from the women] and setting boundaries [around the mountain so that people would not cross]. את כל דברי ה': מצות פרישה והגבלה:
and all the ordinances: The seven commandments that the Noachides were commanded [to observe], in addition to [keeping] the Sabbath, honoring one’s father and mother, [the laws of] the red cow, and laws of jurisprudence, which were given to them in Marah. -[Mechilta on Exod. 19:10, Sanh. 56b] [Since this was before the giving of the Torah, there were only these commandments and ordinances.] ואת כל המשפטים: שבע מצות שנצטוו בני נח. ושבת וכבוד אב ואם ופרה אדומה ודינין שניתנו להם במרה:
4And Moses wrote all the words of the Lord, and he arose early in the morning and built an altar at the foot of the mountain and twelve monuments for the twelve tribes of Israel. דוַיִּכְתֹּ֣ב משֶׁ֗ה אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וַיַּשְׁכֵּ֣ם בַּבֹּ֔קֶר וַיִּ֥בֶן מִזְבֵּ֖חַ תַּ֣חַת הָהָ֑ר וּשְׁתֵּ֤ים עֶשְׂרֵה֙ מַצֵּבָ֔ה לִשְׁנֵ֥ים עָשָׂ֖ר שִׁבְטֵ֥י יִשְׂרָאֵֽל:
And Moses wrote: [the Torah’s text] from “In the beginning” (Gen 1:1), until the giving of the Torah. He [also] wrote the commandments that they were commanded in Marah. [Again, since all this took place before the giving of the Torah, Moses could write only up to that point.] ויכתב משה: מבראשית ועד מתן תורה, וכתב מצות שנצטוו במרה:
and he arose early in the morning: on the fifth of Sivan. -[From Mechilta on Exod. 19: 10, Shab. 88a] וישכם בבקר: בחמשה בסיון:
5And he sent the youths of the children of Israel, and they offered up burnt offerings, and they slaughtered peace offerings to the Lord, bulls. הוַיִּשְׁלַ֗ח אֶת־נַֽעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיַּֽעֲל֖וּ עֹלֹ֑ת וַיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַֽיהֹוָ֖ה פָּרִֽים:
the youths: Heb. נַעִרֵי, the firstborn. -[From targumim, Zev. 115b, Num. Rabbah 4:8] את נערי: הבכורות:
6And Moses took half the blood and put it into the basins, and half the blood he cast onto the altar. ווַיִּקַּ֤ח משֶׁה֙ חֲצִ֣י הַדָּ֔ם וַיָּ֖שֶׂם בָּֽאַגָּנֹ֑ת וַֽחֲצִ֣י הַדָּ֔ם זָרַ֖ק עַל־הַמִּזְבֵּֽחַ:
And Moses took half the blood: Who [first] divided it [exactly in half]? An angel came and divided it. -[From Lev. Rabbah 6:5] ויקח משה חצי הדם: מי חלקו, מלאך בא וחלקו:
in the basins: Two basins, one for half the blood of the burnt offering and one for half the blood of the peace offering, [in order] to sprinkle them on the people. From here our Sages learned that our ancestors entered the covenant with circumcision, immersion [in a mikvah], and the sprinkling of the blood [of the sacrifice on the altar], for there is no sprinkling [of blood on a person] without immersion [preceding it]. -[From Yev. 46b, Kreis. 9b] באגנות: שני אגנות אחד לחצי דם עולה ואחד לחצי דם שלמים להזות אותם על העם. ומכאן למדו רבותינו שנכנסו אבותינו לברית במילה וטבילה והרצאת דמים שאין הזאה בלא טבילה:
7And he took the Book of the Covenant and read it within the hearing of the people, and they said, "All that the Lord spoke we will do and we will hear." זוַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע:
the Book of the Covenant: from “In the beginning” (Gen 1:1) until the giving of the Torah, and he [also wrote] the commandments that they were commanded in Marah. -[From Mechilta, Exod. 19: 10] ספר הברית: מבראשית ועד מתן תורה ומצות שנצטוו במרה:
8And Moses took the blood and sprinkled [it] on the people, and he said, "Behold the blood of the covenant, which the Lord has formed with you concerning these words." חוַיִּקַּ֤ח משֶׁה֙ אֶת־הַדָּ֔ם וַיִּזְרֹ֖ק עַל־הָעָ֑ם וַיֹּ֗אמֶר הִנֵּ֤ה דַם־הַבְּרִית֙ אֲשֶׁ֨ר כָּרַ֤ת יְהֹוָה֙ עִמָּכֶ֔ם עַ֥ל כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה:
and sprinkled [it]: Heb. וַיִזְרֹק, an expression of sprinkling, and the Targum renders: and sprinkled it on the altar to atone for the people. ויזרק: ענין הזאה, ותרגומו וזרק על מדבחא לכפרא על עמא:
9And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended, טוַיַּ֥עַל משֶׁ֖ה וְאַֽהֲרֹ֑ן נָדָב֙ וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל:
10and they perceived the God of Israel, and beneath His feet was like the forming of a sapphire brick and like the appearance of the heavens for clarity. יוַיִּרְא֕וּ אֵ֖ת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְתַ֣חַת רַגְלָ֗יו כְּמַֽעֲשֵׂה֙ לִבְנַ֣ת הַסַּפִּ֔יר וּכְעֶ֥צֶם הַשָּׁמַ֖יִם לָטֹֽהַר:
and they perceived the God of Israel: They gazed and peered and [because of this] were doomed to die, but the Holy One, blessed is He, did not want to disturb the rejoicing of [this moment of the giving of] the Torah. So He waited for Nadab and Abihu [i.e., to kill them,] until the day of the dedication of the Mishkan, and for [destroying] the elders until [the following incident:] “And the people were as if seeking complaints… and a fire of the Lord broke out against them and devoured at the edge (בִּקְצֵה) of the camp” (Num. 11:1). [בִקְצֵה denotes] the officers (בִקְצִינִים) of the camp [i.e., the elders]. -[From Midrash Tanchuma Beha’alothecha 16] ויראו את אלהי ישראל: נסתכלו והציצו ונתחייבו מיתה, אלא שלא רצה הקב"ה לערבב שמחת התורה, והמתין לנדב ואביהוא עד יום חנוכת המשכן, ולזקנים עד, (במדבר יא א) ויהי העם כמתאוננים וגו' ותבער בם אש ה' ותאכל בקצה המחנה, בקצינים שבמחנה:
like the forming of a sapphire brick: that was before Him at the time of the bondage, to remember Israel’s straits [i.e.,] that they were enslaved in the making of bricks. -[From Lev. Rabbah 23:8] כמעשה לבנת הספיר: היא היתה לפניו בשעת השעבוד לזכור צרתן של ישראל, שהיו משועבדים במעשה לבנים:
and like the appearance of the heavens for clarity: Since they were [finally] redeemed, there was light and joy before Him. -[From Lev. Rabbah 23:8] וכעצם השמים לטהר: משנגאלו היה אור וחדוה לפניו:
and like the appearance: Heb. וּכְעֶצֶם, as the Targum (Onkelos) renders וּכְמֶחֱזֵי : an expression meaning appearance. וכעצם: כתרגומו, לשון מראה:
for clarity: Heb. לָטֹהַר, an expression meaning clear and unclouded. -[From Lev. Rabbah 23:8] I.e., during the bondage of the Israelites, the sapphire brick clouded the heavens, but after the Exodus, the heavens became clear and not a cloud was in sight. -[Lev. Rabbah 23:8] לטהר: לשון ברור וצלול:
11And upon the nobles of the children of Israel He did not lay His hand, and they perceived God, and they ate and drank. יאוְאֶל־אֲצִילֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א שָׁלַ֖ח יָד֑וֹ וַיֶּֽחֱזוּ֙ אֶת־הָ֣אֱלֹהִ֔ים וַיֹּֽאכְל֖וּ וַיִּשְׁתּֽוּ:
And upon the nobles: They are Nadab and Abihu and the elders. -[From Midrash Tanchuma Beha’alothecha 16] ואל אצילי: הם נדב ואביהוא והזקנים:
He did not lay His hand: This indicates that they deserved that a hand be laid upon them. לא שלח ידו: מכלל שהיו ראוים להשתלח בהם יד:
and they perceived God: They gazed at Him with levity, while [they were] eating and drinking. So is the [interpretation of] Midrash Tanchuma (Beha’alothecha 16). Onkelos, however, did not render [this clause] in this manner. אִצִילֵי means great ones, like [in the phrases:] “and from its nobles (וּמֵאִצִילֶיהָ) I called you” (Isa. 41:9); “and He magnified (וַיָּאצֶל) some of the spirit” (Num. 11:25); “six large cubits (אַצִּילָה) ” (Ezek. 41:8). ויחזו את הא-להים: היו מסתכלין בו בלב גס מתוך אכילה ושתיה, כך מדרש תנחומא. ואונקלוס לא תרגם כן. אצילי לשון גדולים, כמו (ישעיה מא ט) ומאציליה קראתיך, (במדבר יא כה) ויאצל מן הרוח, (יחזקאל מא ח) שש אמות אצילה:
12And the Lord said to Moses, "Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them." יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶֽהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהֽוֹרֹתָֽם:
And the Lord said to Moses: After the giving of the Torah. ויאמר ה' אל משה: לאחר מתן תורה:
Come up to Me to the mountain and remain there: for forty days. עלה אלי ההרה והיה שם: ארבעים יום:
the stone tablets, the Law and the commandments, which I have written to instruct them: All 613 mitzvoth are included in the Ten Commandments. In the “Azharoth” that he composed for each commandment [of the Ten], Rabbenu Saadiah [Goan] explained the mitzvoth dependent upon it [each commandment]. [from Jonathan, Num. Rabbah 13:16] את לחת האבן והתורה והמצוה אשר כתבתי להורתם: כל שש מאות ושלש עשרה מצות בכלל עשרת הדברות הן, ורבינו סעדיה פירש באזהרות שיסד לכל דבור ודבור מצות התלויות בו:
13So Moses and Joshua, his servant, arose, and Moses ascended to the mount of God. יגוַיָּ֣קָם משֶׁ֔ה וִֽיהוֹשֻׁ֖עַ מְשָֽׁרְת֑וֹ וַיַּ֥עַל משֶׁ֖ה אֶל־הַ֥ר הָֽאֱלֹהִֽים:
So Moses and Joshua, his servant, arose: I do not know what business Joshua had here, but I would say that the disciple [Joshua] escorted his mentor [Moses] until the place of the limits of the boundaries of the mountain, for he was not permitted to go past that point. From there Moses alone ascended to the mountain of God. Joshua pitched his tent and waited there for forty days. So we find that when Moses descended, “Joshua heard the voice of the people as they shouted” (Exod. 32:17). We learn [from there] that Joshua was not with them. ויקם משה ויהושע משרתו: לא ידעתי מה טיבו של יהושע כאן. ואומר אני, שהיה התלמיד מלוה לרב עד מקום הגבלת תחומי ההר, שאינו רשאי לילך משם והלאה, ומשם ויעל משה לבדו אל הר הא-להים, ויהושע נטה שם אהלו ונתעכב שם כל ארבעים יום, שכן מצינו, כשירד משה (לקמן לב יז) וישמע יהושע את קול העם ברעה, למדנו שלא היה יהושע עמהם:
14And to the elders he said, "Wait for us here until we return to you, and here Aaron and Hur are with you; whoever has a case, let him go to them." ידוְאֶל־הַזְּקֵנִ֤ים אָמַר֙ שְׁבוּ־לָ֣נוּ בָזֶ֔ה עַ֥ד אֲשֶׁר־נָשׁ֖וּב אֲלֵיכֶ֑ם וְהִנֵּ֨ה אַֽהֲרֹ֤ן וְחוּר֙ עִמָּכֶ֔ם מִי־בַ֥עַל דְּבָרִ֖ים יִגַּ֥שׁ אֲלֵהֶֽם:
And to the elders he said: upon his departure from the camp. ואל הזקנים אמר: בצאתו מן המחנה:
Wait for us here: Wait here with the rest of the people in the camp [so that you will] be ready to judge each person’s quarrel. שבו לנו בזה: והתעכבו כאן עם שאר העם במחנה להיות נכונים לשפוט לכל איש ריבו:
Hur: He was Miriam’s son, and his father was Caleb the son of Jephunneh, as it is said: “and Caleb took to himself Ephrath, and she bore to him Hur” (I Chron. 2:19). Ephrath was Miriam, as is stated in Sotah (11b). חור: בנה של מרים היה, ואביו כלב בן יפנה, שנאמר (דברי הימים א' ב יט) ויקח לו כלב את אפרת ותלד לו את חור. אפרת זו מרים, כדאיתא בסוטה (יא ב):
whoever has a case: lit., whoever is a master of words, whoever has litigation. -[From targumim] מי בעל דברים: מי שיש לו דין:
15And Moses went up to the mountain, and the cloud covered the mountain. טווַיַּ֥עַל משֶׁ֖ה אֶל־הָהָ֑ר וַיְכַ֥ס הֶֽעָנָ֖ן אֶת־הָהָֽר:
16And the glory of the Lord rested on Mount Sinai, and the cloud covered it for six days, and He called to Moses on the seventh day from within the cloud. טזוַיִּשְׁכֹּ֤ן כְּבֽוֹד־יְהֹוָה֙ עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶֽעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־משֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶֽעָנָֽן:
and the cloud covered it: Our Sages disagree on the matter. Some say that these are the six days from the New Moon [until Shavuoth, the day of the giving of the Torah -(old Rashi)]. ויכסהו הענן: רבותינו חולקין בדבר. יש מהם אומרים אלו ששה ימים שמראש חודש עד עצרת יום מתן תורה:
and the cloud covered it: The mountain. ויכסהו הענן: להר:
and He called to Moses on the seventh day: to say the Ten Commandments, and [in fact] Moses and all Israel were standing [and listening to the Ten Commandments], but the text bestowed honor upon Moses [by mentioning only him]. Others say that the cloud covered Moses for six days after the Ten Commandments [were given], and they [these days] were at the beginning of the forty days that Moses ascended to receive the tablets (Yoma 4a). It teaches you that whoever enters the camp of the Shechinah requires six days separation [seclusion from society] (Yoma 3b). ויקרא אל משה ביום השביעי: לומר עשרת הדברות, ומשה וכל בני ישראל עומדים, אלא שחלק הכתוב כבוד למשה, ויש אומרים ויכסהו הענן למשה ששה ימים לאחר עשרת הדברות, והם היו בתחלת ארבעים יום שעלה משה לקבל הלוחות, ולמדך, שכל הנכנס למחנה שכינה טעון פרישה ששה ימים:
17And the appearance of the glory of the Lord was like a consuming fire atop the mountain, before the eyes of the children of Israel. יזוּמַרְאֵה֙ כְּב֣וֹד יְהֹוָ֔ה כְּאֵ֥שׁ אֹכֶ֖לֶת בְּרֹ֣אשׁ הָהָ֑ר לְעֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
18And Moses came within the cloud, and he went up to the mountain, and Moses was upon the mountain forty days and forty nights. יחוַיָּבֹ֥א משֶׁ֛ה בְּת֥וֹךְ הֶֽעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י משֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה:
within the cloud: This cloud was a kind of smoke, and the Holy One, blessed is He, made a path (another version A canopy) within it. -[From Yoma 4b] בתוך הענן: ענן זה כמין עשן הוא, ועשה לו הקב"ה למשה שביל [חופה] בתוכו:
• Daily Tehillim: Psalms Chapters 140 - 144
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Tanya: Likutei Amarim, middle of Chapter 29
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 29 Shevat, 5777 · 25 February 2017
• Likutei Amarim, middle of Chapter 29
• אבל בבינוני, מאחר שמהותה ועצמותה של נפש החיונית הבהמית שמסטרא אחרא המלובשת בדמו ובשרו לא נהפך לטוב, הרי היא היא האדם עצמו
• Rambam - Shabbat, 29 Shevat, 5777 · 25 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 126
The Priestly Tithe
"The first of your grain...you shall give to him"—Deuteronomy 18:4.
We are commanded to separate from our harvest Terumah Gedolah [the "great tithe." This tithe is given to the priest.]
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• The Priestly Tithe
Positive Commandment 126
Translated by Berel Bell
The 126th mitzvah is that we are commanded to separate terumah gedolah1 [from our crops].
The source of this commandment is G‑d's statement,2 "You must give him [the Kohen] the first portion of your grain, [wine and oil]."
This Biblical prohibition applies only in Eretz Yisroel.
The details of this mitzvah are explained in tractate Terumos.
FOOTNOTES
1.One can fulfill the Biblical command by giving even a tiny amount. By Rabbinic decree, however, one must give approximately 1/50th of the total amount.
2.Deut. 18:4.
• Positive Commandment 129
The Levite's Priestly Tithe
"Speak to the Levites and tell them: When you take from the Children of Israel the tithe that I have given to you from them as your inheritance, then you shall offer up from it a gift for G‑d, a tenth of the tenth"—Numbers 18:26.
The Levites are commanded to separate a tenth from the tithe that they receive from the Israelites, and to give it to the priest. This tithe is called Maaser min Hamaaser or Terumat Maaser.
The Levites are commanded to give this tithe from the choicest of the produce.
Full text of this Mitzvah »
• Mechirah - Chapter Eighteen
• Terumot - Chapter 1
• Shabbat, 29 Shevat, 5777 · 25 February 2017
• "Today's Day"
• Thursday, Sh'vat 29, 5703
Torah lessons: Chumash: Mishpatim, Chamishi with Rashi.
Tehillim: 140-144.
Tanya: This union is (p. 109)...as explained elsewhere. (p. 109).
The Alter Rebbe once said:
Rashi's commentary on Chumash is the "wine of Torah." It opens the heart and uncovers one's essence-love1 and essence-fear (of G-d).
Rashi's commentary on Talmud opens the mind and uncovers the essence-intellect.2
FOOTNOTES
1.See Supplementary Footnotes in the printed version.
2.Rashi's genius lay (in part) in his ability to express the essence of the Talmudic concept briefly, succinctly, and in terms lucid to the beginning student, yet providing illumination to the seasoned scholar. Rashi engages the core of intellect of the student, the pre-verbal cognition that may develop into depth and breadth of comprehension.
• Daily Thought:
Dressed in G-d's Clothes
G‑d is not understandable.
But G‑d ponders Himself.
And this mode of pondering Himself He gave to us, dressed in many stories and rituals and ways of life.
Dressed in those clothes, we unite with G‑d in His pondering of Himself.[Maamar Gal Enai 5737.]
Chumash: Mishpatim, 7th Portion Exodus 23:26-24:18 with Rashi
• Exodus Chapter 23
26There will be no bereaved or barren woman in your land; I will fill the number of your days. כולֹ֥א תִֽהְיֶ֛ה מְשַׁכֵּלָ֥ה וַֽעֲקָרָ֖ה בְּאַרְצֶ֑ךָ אֶת־מִסְפַּ֥ר יָמֶ֖יךָ אֲמַלֵּֽא:
There will be no bereaved… woman: if you comply with My will. לא תהיה משכלה: אם תעשה רצוני:
bereaved… woman: Heb. מְשַׁכֵּלָה. [A woman who] miscarries or buries her children is called מְשַׁכֵּלָה. משכלה: מפלת נפלים או קוברת את בניה, קרויה משכלה:
27I will send My fear before you, and I will confuse all the people among whom you shall come, and I will make all your enemies turn their backs to you. כזאֶת־אֵֽימָתִי֙ אֲשַׁלַּ֣ח לְפָנֶ֔יךָ וְהַמֹּתִי֙ אֶת־כָּל־הָעָ֔ם אֲשֶׁ֥ר תָּבֹ֖א בָּהֶ֑ם וְנָֽתַתִּ֧י אֶת־כָּל־אֹֽיְבֶ֛יךָ אֵלֶ֖יךָ עֹֽרֶף:
and I will confuse: Heb. וְהַמֹּתִי, like הָמַמְךְתִּי (I will confound), and its Aramaic translation is וֶאשַׁגֵּשׁ. Likewise, any word whose verb root has the last letter doubled, when it is converted to speak in the פָעַלְךְתִּי form [i.e., the first person past tense], in some instances the doubled letter is dropped [i.e., the third letter of the root], and a “dagesh” is placed into the [second] letter, and it is vowelized with a “melupum” [a “cholam”], like וְהַמֹּתִי [in this verse is] from the same root as in “and the wheel of his wagon shall be confused (וְהָמַם) ” (Isa. 28:28); “And I turned about (וְסַבּוֹתִי) ” (Eccl. 2:20), [which is] from the same root as “and go around (וְסָבַב) ” (I Sam. 7:16); “I was poor (דַּלוֹתִי)” (Ps. 116:6), from the same root as “became impoverished (דָלְלוּ)” (Isa. 19:6); “have I engraved you (חַקֹתִי) ” (Isa. 49:16), from the same root as “resolves of (חִקְקֵי) heart” (Jud. 5:15); “whom did I oppress (רַצֹּתִי)” (I Sam. 12:3), from the same root as “When he oppressed רִצַץ, he abandoned the poor” (Job 20:19). The one who translates וְהַמֹּתִי as וְאֶקְטַל, “and I will kill,” is in error, because if this was from the same root as מִיתָה, death, the “hey” of this word would not be vowelized with a “pattach,” and the “mem” would not be punctuated with a “dagesh” and not be vowelized with a “melupum,” rather וְהֵמַךְתִּי (with a “tzeirei,” ) like “and You will kill (וְהֵמַךְתָּה) this nation” (Num. 14:15), and the “tav” would be punctuated with a “dagesh,” because it would represent two “tav” s, one a root letter (מוּת) and one [“tav”] a suffix, like “I said, (אָמַרְךְתִּי) ” “I sinned (חָטָאתִי),” “I did (עָשִׂיתִי),” and so, in “and I will give (וְנָתַךְתִּי),” the “tav” is punctuated with a “dagesh,” because it comes instead of two [“tav” s], because there should have been three “tav” s, two of the root, like “on the day the Lord delivered up (ךְתֵּת) ” (Josh. 10:12), “it is a gift of (מַךְתַּת) God” (Eccl. 3:13), and the third [“tav”] as a suffix. והמתי: כמו והממתי ותרגומו ואשגש. וכן כל תיבה שפועל שלה בכפל האות האחרונה, כשתהפוך לדבר בלשון פעלתי, יש מקומות שנוטל אות הכפולה ומדגיש את האות ונוקדו במלאפום, כגון והמותי, מגזרת (ישעיה כח כח) והמם גלגל עגלתו, (קהלת ב כ) וסבותי, מגזרת (שמואל א' ז טז) וסבב בית אל, (תהלים קטז ו) דלותי, מגזרת (ישעיה יט ו) דללו וחרבו, (שם מט טז) על כפים חקותיך, מגזרת (שופטים ה טו) חקקי לב, (שמואל א' יב ג) את מי רצותי, מגזרת (איוב כ יט) רצץ עזב דלים. והמתרגם והמותי ואיקטל, טועה הוא, שאלו מגזרת מיתה היה, אין ה"א שלה בפת"ח, ולא מ"ם שלו מודגשת, ולא נקודה מלאפום, אלא והמתי, כגון (במדבר יד טו) והמתה את העם הזה, והתי"ו מודגשת, לפי שתבא במקום ב' תוי"ן, האחת נשרשת, לפי שאין מיתה בלא ת"ו, והאחרת משמשת, כמו אמרתי, חטאתי, עשיתי, וכן ונתתי, הת"ו מודגשת, שהיא באה במקום שתים, לפי שהיה צריך שלש תוי"ן, שתים ליסוד, כמו (יהושע י יב) ביום תת ה', (קהלת ג יג) מתת א-להים היא, והשלישית לשמוש:
their backs: That they will flee from before you and turn their backs to you. ערף: שינוסו מפניך ויהפכו לך ערפם:
28And I will send the tzir'ah before you, and it will drive out the Hivvites, the Canaanites, and the Hittites from before you. כחוְשָׁלַֽחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵֽרְשָׁ֗ה אֶת־הַֽחִוִּ֧י אֶת־הַכְּנַֽעֲנִ֛י וְאֶת־הַֽחִתִּ֖י מִלְּפָנֶֽיךָ:
the tzir’ah: [This was] a kind of flying insect, which would strike them [people] in their eyes, inject venom into them, and they would die (Tanchuma 18). The tzir’ah did not cross the Jordan, and the Hittites and the Canaanites are [those of] the land of Sihon and Og. Therefore, out of all the seven nations [the Torah] did not count [any] but these. As for the Hivvites, although they were on the other side of the Jordan, in tractate Sotah (36a) our Rabbis taught: It stood on the bank of the Jordan and cast venom upon them. הצרעה: מין שרץ העוף, והיתה מכה אותם בעיניהם ומטילה בהם ארס והם מתים, והצרעה לא עברה את הירדן, והחתי והכנעני הם ארץ סיחון ועוג, לפיכך מכל שבע אומות לא מנה כאן אלא אלו. וחוי אף על פי שהוא מעבר הירדן והלאה, שנו רבותינו במסכת סוטה (סוטה לו א) על שפת הירדן עמדה וזרקה בהם מרה:
29I will not drive them away from before you in one year, lest the land become desolate and the beasts of the field outnumber you. כטלֹ֧א אֲגָֽרְשֶׁ֛נּוּ מִפָּנֶ֖יךָ בְּשָׁנָ֣ה אֶחָ֑ת פֶּן־תִּֽהְיֶ֤ה הָאָ֨רֶץ֙ שְׁמָמָ֔ה וְרַבָּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה:
desolate: Empty of human beings, since you are few and there are not enough of you to fill it [the land]. שממה: ריקנית מבני אדם, לפי שאתם מעט ואין בכם כדי למלאות אותה:
and… outnumber you: Heb. וְרַבָּה, and will outnumber you. [The word וְרַבָּה is not an adjective, but a verb in the past tense. The “vav” converts it to the future.] ורבה עליך: ותרבה עליך:
30I will drive them out from before you little by little, until you have increased and can occupy the land. למְעַ֥ט מְעַ֛ט אֲגָֽרְשֶׁ֖נּוּ מִפָּנֶ֑יךָ עַ֚ד אֲשֶׁ֣ר תִּפְרֶ֔ה וְנָֽחַלְתָּ֖ אֶת־הָאָֽרֶץ:
until you have increased: Heb. ךְתִּפְרֶה. You will increase, an expression of fruit, similar to “Be fruitful (פְּרוּ) and multiply” (Gen. 1:28). עד אשר תפרה: תרבה, לשון פרי, כמו פרו ורבו:
31And I will make your boundary from the Red Sea to the sea of the Philistines, and from the desert to the river, for I will deliver the inhabitants of the land into your hands, and you shall drive them out from before you. לאוְשַׁתִּ֣י אֶת־גְּבֻֽלְךָ֗ מִיַּם־סוּף֙ וְעַד־יָ֣ם פְּלִשְׁתִּ֔ים וּמִמִּדְבָּ֖ר עַד־הַנָּהָ֑ר כִּ֣י | אֶתֵּ֣ן בְּיֶדְכֶ֗ם אֵ֚ת יֽשְׁבֵ֣י הָאָ֔רֶץ וְגֵֽרַשְׁתָּ֖מוֹ מִפָּנֶֽיךָ:
And I will make: Heb. וְשַׁךְתִּי, an expression of הִשָׁתָה, [meaning] placing. The “tav” is punctuated with a “dagesh” because it represents two “tav” s, since there is no [expression of] placing [or making, שִׁיתָה] without a “tav,” and the second one is [needed] for a suffix. ושתי: לשון השתה, והת"ו מודגשת מפני שבאה תחת שתים, שאין שיתה בלא ת"ו, והאחת לשמוש:
to the river: [Meaning] the Euphrates. — [from targumim] עד הנהר: פרת:
and you shall drive them out: Heb. וְגֵרַשְׁךְתָּמוֹ, [the equivalent of] וּתְגָרְשֵׁם, and you shall drive them out. וגרשתמו: ותגרשם:
32You shall not form a covenant for them or for their gods. לבלֹֽא־תִכְרֹ֥ת לָהֶ֛ם וְלֵאלֹֽהֵיהֶ֖ם בְּרִֽית:
33They shall not dwell in your land, lest they cause you to sin against Me, that you will worship their gods, which will be a snare for you. לגלֹ֤א יֵֽשְׁבוּ֙ בְּאַרְצְךָ֔ פֶּן־יַֽחֲטִ֥יאוּ אֹֽתְךָ֖ לִ֑י כִּ֤י תַֽעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּי־יִֽהְיֶ֥ה לְךָ֖ לְמוֹקֵֽשׁ:
that you will worship, etc.: Heb. תַעִבֹד וְגוֹ כִּי-יִהְיֶה וְגוֹ כִּי. These [instances of] כִּי are used instead of אִשֶׁר [i.e.,] that, and so it is in many places. This is [similar to] the usage of אִי, if, which is one of the four expressions for which כִּי is used (Rosh Hashanah 3a). We also find אִם used as an expression of כַּאִשֶׁר, when, in many places, such as “And when (וְאִם) you offer up an offering of first fruits (Lev. 2:14), which is obligatory [and not optional]. כי תעבד כי יהיה לך למקש: הרי אלו כי משמשין במקום אשר, וכן בכמה מקומות, וזהו לשון אי, שהוא אחד מארבע לשונות שהכי משמש. וגם מצינו בהרבה מקומות אם משמש בלשון אשר, כמו (ויקרא ב יד) ואם תקריב מנחת בכורים, שהיא חובה:
Exodus Chapter 24
1And to Moses He said, "Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and prostrate yourselves from afar. אוְאֶל־משֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהֹוָ֗ה אַתָּה֙ וְאַֽהֲרֹן֙ נָדָ֣ב וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּֽחֲוִיתֶ֖ם מֵֽרָחֹֽק:
And to Moses He said, “Come up…: ” This section was [actually] said before the Ten Commandments [were given] (Mechilta 19:10). On the fourth of Sivan, “Come up” was said to him [Moses]. [Midrash Lekach Tov, based on Mechilta and Mechilta d’Rabbi Shimon ben Yochai on Exod. 19:10, Shab. 88a] See also Midrash Hagadol on this. ואל משה אמר עלה: פרשה זו נאמרה קודם עשרת הדברות, ובארבעה בסיון נאמר לו עלה:
2And Moses alone shall approach the Lord but they shall not approach, and the people shall not ascend with him." בוְנִגַּ֨שׁ משֶׁ֤ה לְבַדּוֹ֙ אֶל־יְהֹוָ֔ה וְהֵ֖ם לֹ֣א יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַֽעֲל֖וּ עִמּֽוֹ:
And Moses alone shall approach: to the opaque darkness. -[Midrash Lekach Tov] ונגש משה לבדו: אל הערפל:
3So Moses came and told the people all the words of the Lord and all the ordinances, and all the people answered in unison and said, "All the words that the Lord has spoken we will do." גוַיָּבֹ֣א משֶׁ֗ה וַיְסַפֵּ֤ר לָעָם֙ אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וְאֵ֖ת כָּל־הַמִּשְׁפָּטִ֑ים וַיַּ֨עַן כָּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כָּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶֽׂה:
So Moses came and told the people: on that day. ויבא משה ויספר לעם: בו ביום:
all the words of the Lord: The commandments of separation [of the men from the women] and setting boundaries [around the mountain so that people would not cross]. את כל דברי ה': מצות פרישה והגבלה:
and all the ordinances: The seven commandments that the Noachides were commanded [to observe], in addition to [keeping] the Sabbath, honoring one’s father and mother, [the laws of] the red cow, and laws of jurisprudence, which were given to them in Marah. -[Mechilta on Exod. 19:10, Sanh. 56b] [Since this was before the giving of the Torah, there were only these commandments and ordinances.] ואת כל המשפטים: שבע מצות שנצטוו בני נח. ושבת וכבוד אב ואם ופרה אדומה ודינין שניתנו להם במרה:
4And Moses wrote all the words of the Lord, and he arose early in the morning and built an altar at the foot of the mountain and twelve monuments for the twelve tribes of Israel. דוַיִּכְתֹּ֣ב משֶׁ֗ה אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וַיַּשְׁכֵּ֣ם בַּבֹּ֔קֶר וַיִּ֥בֶן מִזְבֵּ֖חַ תַּ֣חַת הָהָ֑ר וּשְׁתֵּ֤ים עֶשְׂרֵה֙ מַצֵּבָ֔ה לִשְׁנֵ֥ים עָשָׂ֖ר שִׁבְטֵ֥י יִשְׂרָאֵֽל:
And Moses wrote: [the Torah’s text] from “In the beginning” (Gen 1:1), until the giving of the Torah. He [also] wrote the commandments that they were commanded in Marah. [Again, since all this took place before the giving of the Torah, Moses could write only up to that point.] ויכתב משה: מבראשית ועד מתן תורה, וכתב מצות שנצטוו במרה:
and he arose early in the morning: on the fifth of Sivan. -[From Mechilta on Exod. 19: 10, Shab. 88a] וישכם בבקר: בחמשה בסיון:
5And he sent the youths of the children of Israel, and they offered up burnt offerings, and they slaughtered peace offerings to the Lord, bulls. הוַיִּשְׁלַ֗ח אֶת־נַֽעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיַּֽעֲל֖וּ עֹלֹ֑ת וַיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַֽיהֹוָ֖ה פָּרִֽים:
the youths: Heb. נַעִרֵי, the firstborn. -[From targumim, Zev. 115b, Num. Rabbah 4:8] את נערי: הבכורות:
6And Moses took half the blood and put it into the basins, and half the blood he cast onto the altar. ווַיִּקַּ֤ח משֶׁה֙ חֲצִ֣י הַדָּ֔ם וַיָּ֖שֶׂם בָּֽאַגָּנֹ֑ת וַֽחֲצִ֣י הַדָּ֔ם זָרַ֖ק עַל־הַמִּזְבֵּֽחַ:
And Moses took half the blood: Who [first] divided it [exactly in half]? An angel came and divided it. -[From Lev. Rabbah 6:5] ויקח משה חצי הדם: מי חלקו, מלאך בא וחלקו:
in the basins: Two basins, one for half the blood of the burnt offering and one for half the blood of the peace offering, [in order] to sprinkle them on the people. From here our Sages learned that our ancestors entered the covenant with circumcision, immersion [in a mikvah], and the sprinkling of the blood [of the sacrifice on the altar], for there is no sprinkling [of blood on a person] without immersion [preceding it]. -[From Yev. 46b, Kreis. 9b] באגנות: שני אגנות אחד לחצי דם עולה ואחד לחצי דם שלמים להזות אותם על העם. ומכאן למדו רבותינו שנכנסו אבותינו לברית במילה וטבילה והרצאת דמים שאין הזאה בלא טבילה:
7And he took the Book of the Covenant and read it within the hearing of the people, and they said, "All that the Lord spoke we will do and we will hear." זוַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע:
the Book of the Covenant: from “In the beginning” (Gen 1:1) until the giving of the Torah, and he [also wrote] the commandments that they were commanded in Marah. -[From Mechilta, Exod. 19: 10] ספר הברית: מבראשית ועד מתן תורה ומצות שנצטוו במרה:
8And Moses took the blood and sprinkled [it] on the people, and he said, "Behold the blood of the covenant, which the Lord has formed with you concerning these words." חוַיִּקַּ֤ח משֶׁה֙ אֶת־הַדָּ֔ם וַיִּזְרֹ֖ק עַל־הָעָ֑ם וַיֹּ֗אמֶר הִנֵּ֤ה דַם־הַבְּרִית֙ אֲשֶׁ֨ר כָּרַ֤ת יְהֹוָה֙ עִמָּכֶ֔ם עַ֥ל כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה:
and sprinkled [it]: Heb. וַיִזְרֹק, an expression of sprinkling, and the Targum renders: and sprinkled it on the altar to atone for the people. ויזרק: ענין הזאה, ותרגומו וזרק על מדבחא לכפרא על עמא:
9And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended, טוַיַּ֥עַל משֶׁ֖ה וְאַֽהֲרֹ֑ן נָדָב֙ וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל:
10and they perceived the God of Israel, and beneath His feet was like the forming of a sapphire brick and like the appearance of the heavens for clarity. יוַיִּרְא֕וּ אֵ֖ת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְתַ֣חַת רַגְלָ֗יו כְּמַֽעֲשֵׂה֙ לִבְנַ֣ת הַסַּפִּ֔יר וּכְעֶ֥צֶם הַשָּׁמַ֖יִם לָטֹֽהַר:
and they perceived the God of Israel: They gazed and peered and [because of this] were doomed to die, but the Holy One, blessed is He, did not want to disturb the rejoicing of [this moment of the giving of] the Torah. So He waited for Nadab and Abihu [i.e., to kill them,] until the day of the dedication of the Mishkan, and for [destroying] the elders until [the following incident:] “And the people were as if seeking complaints… and a fire of the Lord broke out against them and devoured at the edge (בִּקְצֵה) of the camp” (Num. 11:1). [בִקְצֵה denotes] the officers (בִקְצִינִים) of the camp [i.e., the elders]. -[From Midrash Tanchuma Beha’alothecha 16] ויראו את אלהי ישראל: נסתכלו והציצו ונתחייבו מיתה, אלא שלא רצה הקב"ה לערבב שמחת התורה, והמתין לנדב ואביהוא עד יום חנוכת המשכן, ולזקנים עד, (במדבר יא א) ויהי העם כמתאוננים וגו' ותבער בם אש ה' ותאכל בקצה המחנה, בקצינים שבמחנה:
like the forming of a sapphire brick: that was before Him at the time of the bondage, to remember Israel’s straits [i.e.,] that they were enslaved in the making of bricks. -[From Lev. Rabbah 23:8] כמעשה לבנת הספיר: היא היתה לפניו בשעת השעבוד לזכור צרתן של ישראל, שהיו משועבדים במעשה לבנים:
and like the appearance of the heavens for clarity: Since they were [finally] redeemed, there was light and joy before Him. -[From Lev. Rabbah 23:8] וכעצם השמים לטהר: משנגאלו היה אור וחדוה לפניו:
and like the appearance: Heb. וּכְעֶצֶם, as the Targum (Onkelos) renders וּכְמֶחֱזֵי : an expression meaning appearance. וכעצם: כתרגומו, לשון מראה:
for clarity: Heb. לָטֹהַר, an expression meaning clear and unclouded. -[From Lev. Rabbah 23:8] I.e., during the bondage of the Israelites, the sapphire brick clouded the heavens, but after the Exodus, the heavens became clear and not a cloud was in sight. -[Lev. Rabbah 23:8] לטהר: לשון ברור וצלול:
11And upon the nobles of the children of Israel He did not lay His hand, and they perceived God, and they ate and drank. יאוְאֶל־אֲצִילֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א שָׁלַ֖ח יָד֑וֹ וַיֶּֽחֱזוּ֙ אֶת־הָ֣אֱלֹהִ֔ים וַיֹּֽאכְל֖וּ וַיִּשְׁתּֽוּ:
And upon the nobles: They are Nadab and Abihu and the elders. -[From Midrash Tanchuma Beha’alothecha 16] ואל אצילי: הם נדב ואביהוא והזקנים:
He did not lay His hand: This indicates that they deserved that a hand be laid upon them. לא שלח ידו: מכלל שהיו ראוים להשתלח בהם יד:
and they perceived God: They gazed at Him with levity, while [they were] eating and drinking. So is the [interpretation of] Midrash Tanchuma (Beha’alothecha 16). Onkelos, however, did not render [this clause] in this manner. אִצִילֵי means great ones, like [in the phrases:] “and from its nobles (וּמֵאִצִילֶיהָ) I called you” (Isa. 41:9); “and He magnified (וַיָּאצֶל) some of the spirit” (Num. 11:25); “six large cubits (אַצִּילָה) ” (Ezek. 41:8). ויחזו את הא-להים: היו מסתכלין בו בלב גס מתוך אכילה ושתיה, כך מדרש תנחומא. ואונקלוס לא תרגם כן. אצילי לשון גדולים, כמו (ישעיה מא ט) ומאציליה קראתיך, (במדבר יא כה) ויאצל מן הרוח, (יחזקאל מא ח) שש אמות אצילה:
12And the Lord said to Moses, "Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them." יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶֽהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהֽוֹרֹתָֽם:
And the Lord said to Moses: After the giving of the Torah. ויאמר ה' אל משה: לאחר מתן תורה:
Come up to Me to the mountain and remain there: for forty days. עלה אלי ההרה והיה שם: ארבעים יום:
the stone tablets, the Law and the commandments, which I have written to instruct them: All 613 mitzvoth are included in the Ten Commandments. In the “Azharoth” that he composed for each commandment [of the Ten], Rabbenu Saadiah [Goan] explained the mitzvoth dependent upon it [each commandment]. [from Jonathan, Num. Rabbah 13:16] את לחת האבן והתורה והמצוה אשר כתבתי להורתם: כל שש מאות ושלש עשרה מצות בכלל עשרת הדברות הן, ורבינו סעדיה פירש באזהרות שיסד לכל דבור ודבור מצות התלויות בו:
13So Moses and Joshua, his servant, arose, and Moses ascended to the mount of God. יגוַיָּ֣קָם משֶׁ֔ה וִֽיהוֹשֻׁ֖עַ מְשָֽׁרְת֑וֹ וַיַּ֥עַל משֶׁ֖ה אֶל־הַ֥ר הָֽאֱלֹהִֽים:
So Moses and Joshua, his servant, arose: I do not know what business Joshua had here, but I would say that the disciple [Joshua] escorted his mentor [Moses] until the place of the limits of the boundaries of the mountain, for he was not permitted to go past that point. From there Moses alone ascended to the mountain of God. Joshua pitched his tent and waited there for forty days. So we find that when Moses descended, “Joshua heard the voice of the people as they shouted” (Exod. 32:17). We learn [from there] that Joshua was not with them. ויקם משה ויהושע משרתו: לא ידעתי מה טיבו של יהושע כאן. ואומר אני, שהיה התלמיד מלוה לרב עד מקום הגבלת תחומי ההר, שאינו רשאי לילך משם והלאה, ומשם ויעל משה לבדו אל הר הא-להים, ויהושע נטה שם אהלו ונתעכב שם כל ארבעים יום, שכן מצינו, כשירד משה (לקמן לב יז) וישמע יהושע את קול העם ברעה, למדנו שלא היה יהושע עמהם:
14And to the elders he said, "Wait for us here until we return to you, and here Aaron and Hur are with you; whoever has a case, let him go to them." ידוְאֶל־הַזְּקֵנִ֤ים אָמַר֙ שְׁבוּ־לָ֣נוּ בָזֶ֔ה עַ֥ד אֲשֶׁר־נָשׁ֖וּב אֲלֵיכֶ֑ם וְהִנֵּ֨ה אַֽהֲרֹ֤ן וְחוּר֙ עִמָּכֶ֔ם מִי־בַ֥עַל דְּבָרִ֖ים יִגַּ֥שׁ אֲלֵהֶֽם:
And to the elders he said: upon his departure from the camp. ואל הזקנים אמר: בצאתו מן המחנה:
Wait for us here: Wait here with the rest of the people in the camp [so that you will] be ready to judge each person’s quarrel. שבו לנו בזה: והתעכבו כאן עם שאר העם במחנה להיות נכונים לשפוט לכל איש ריבו:
Hur: He was Miriam’s son, and his father was Caleb the son of Jephunneh, as it is said: “and Caleb took to himself Ephrath, and she bore to him Hur” (I Chron. 2:19). Ephrath was Miriam, as is stated in Sotah (11b). חור: בנה של מרים היה, ואביו כלב בן יפנה, שנאמר (דברי הימים א' ב יט) ויקח לו כלב את אפרת ותלד לו את חור. אפרת זו מרים, כדאיתא בסוטה (יא ב):
whoever has a case: lit., whoever is a master of words, whoever has litigation. -[From targumim] מי בעל דברים: מי שיש לו דין:
15And Moses went up to the mountain, and the cloud covered the mountain. טווַיַּ֥עַל משֶׁ֖ה אֶל־הָהָ֑ר וַיְכַ֥ס הֶֽעָנָ֖ן אֶת־הָהָֽר:
16And the glory of the Lord rested on Mount Sinai, and the cloud covered it for six days, and He called to Moses on the seventh day from within the cloud. טזוַיִּשְׁכֹּ֤ן כְּבֽוֹד־יְהֹוָה֙ עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶֽעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־משֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶֽעָנָֽן:
and the cloud covered it: Our Sages disagree on the matter. Some say that these are the six days from the New Moon [until Shavuoth, the day of the giving of the Torah -(old Rashi)]. ויכסהו הענן: רבותינו חולקין בדבר. יש מהם אומרים אלו ששה ימים שמראש חודש עד עצרת יום מתן תורה:
and the cloud covered it: The mountain. ויכסהו הענן: להר:
and He called to Moses on the seventh day: to say the Ten Commandments, and [in fact] Moses and all Israel were standing [and listening to the Ten Commandments], but the text bestowed honor upon Moses [by mentioning only him]. Others say that the cloud covered Moses for six days after the Ten Commandments [were given], and they [these days] were at the beginning of the forty days that Moses ascended to receive the tablets (Yoma 4a). It teaches you that whoever enters the camp of the Shechinah requires six days separation [seclusion from society] (Yoma 3b). ויקרא אל משה ביום השביעי: לומר עשרת הדברות, ומשה וכל בני ישראל עומדים, אלא שחלק הכתוב כבוד למשה, ויש אומרים ויכסהו הענן למשה ששה ימים לאחר עשרת הדברות, והם היו בתחלת ארבעים יום שעלה משה לקבל הלוחות, ולמדך, שכל הנכנס למחנה שכינה טעון פרישה ששה ימים:
17And the appearance of the glory of the Lord was like a consuming fire atop the mountain, before the eyes of the children of Israel. יזוּמַרְאֵה֙ כְּב֣וֹד יְהֹוָ֔ה כְּאֵ֥שׁ אֹכֶ֖לֶת בְּרֹ֣אשׁ הָהָ֑ר לְעֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
18And Moses came within the cloud, and he went up to the mountain, and Moses was upon the mountain forty days and forty nights. יחוַיָּבֹ֥א משֶׁ֛ה בְּת֥וֹךְ הֶֽעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י משֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה:
within the cloud: This cloud was a kind of smoke, and the Holy One, blessed is He, made a path (another version A canopy) within it. -[From Yoma 4b] בתוך הענן: ענן זה כמין עשן הוא, ועשה לו הקב"ה למשה שביל [חופה] בתוכו:
• Daily Tehillim: Psalms Chapters 140 - 144
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Tanya: Likutei Amarim, middle of Chapter 29
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 29 Shevat, 5777 · 25 February 2017
• Likutei Amarim, middle of Chapter 29
• אבל בבינוני, מאחר שמהותה ועצמותה של נפש החיונית הבהמית שמסטרא אחרא המלובשת בדמו ובשרו לא נהפך לטוב, הרי היא היא האדם עצמו
With a Beinoni, however, since the substance and essence of the vitalizing, animal soul (stemming from the sitra achra) which pervades his blood and flesh has not been transformed into good, it indeed constitutes the man himself, and therefore, by crushing his own spirit the Beinoni actually crushes the sitra achra.
The Alter Rebbe now proceeds to suggest various lines of reasoning that the Beinoni may use in order to humble and crush his spirit — and thereby the sitra achra of his animal soul. The first of these follows from the point just concluded, that the personality of the Beinoni is, in fact, an expression of the sitra achra — the animal soul.
ואם כן הוא רחוק מה׳ בתכלית הריחוק, שהרי כח המתאוה שבנפשו הבהמית יכול גם כן להתאוות לדברים האסורים, שהם נגד רצונו יתברך
If so, that he is actually the animal soul, he is removed from G‑d with the utmost remoteness. For the lusting drive in his animal soul is capable of lusting also after forbidden things, which are contrary to G‑d’s Will.
אף שאינו מתאוה לעשותם בפועל ממש, חס ושלום, רק שאינם מאוסים אצלו באמת כבצדיקים, כמו שכתוב לעיל פרק י״ב
While he does not desire to do them (these forbidden things) in actual practice, G‑d forbid, yet they are not truly repulsive to him, as they are to tzaddikim, as explained above (in ch. 12).
There the Alter Rebbe explains that after his prayers, when the love of G‑d is no longer revealed in his heart, a Beinoni can feel a craving for material pleasures, whether they be permitted or forbidden — except that in the case of forbidden matters, he does not actually wish to implement his desires in forbidden actions; they remain instead in the category of “sinful thoughts.”
ובזה הוא גרוע ומשוק׳ ומתועב יותר מבעלי חיים הטמאים ושקצים ורמשים, כנ״ל
In this he is inferior to and more loathsome and abominable than unclean animals and insects and reptiles, as mentioned above — for even they do not transgress against G‑d’s Will (see ch. 24), and since he does do so (in his mind, at least) he is worse than they;
וכמו שכתוב: ואנכי תולעת ולא איש וגו׳
and as it is written: 1 “But I am a worm, and not a man...”
As a human being who chooses to lower himself to the level of a worm, I am worse than a worm, for it is a worm by creation rather than by choice.
But what of the times when the divine soul of the Beinoni dominates him, such as during prayer, when he experiences a revealed love of G‑d and there is no room in his heart for any mundane desires? To this the Alter Rebbe answers:
וגם כשמתגברת בו נפשו האלקית לעורר האהבה לה׳ בשעת התפלה, אינה באמת לאמיתו לגמרי, מאחר שחולפת ועוברת אחר התפלה כנ״ל, סוף פרק י״ג
(2Even when his divine soul gathers strength within him to arouse his love of G‑d during prayer, thispredominance of the divine soul is not altogether genuine, since it is transient and vanishes after prayer, as mentioned earlier, end of ch. 13.)
The Alter Rebbe explains there that only that which is permanent and unchanging can be described as “true”. Relative to the rank of Beinoni, this arousal of the divine soul during prayer may be considered “truthful”, since the Beinoni is capable of generating it always — whenever he prays. It cannot, however, be described as “absolutely truthful” (emet la‘amito) since it is not constant, occurring only during prayer.
ובפרט כשיזכור טומאת נפשו בחטאת נעורים, והפגם שעשה בעליונים, ושם הוא למעלה מהזמן, וכאלו פגם ונטמא היום, חס ושלום, ממש
Especially so, if he calls to mind the contamination of his soul with the sin of youth, and the blemish he has wrought thereby in the supernal worlds —the source of his soul. The fact that they were sins of “youth”, belonging to a time and to a spiritual level from which he may presently be far removed, is irrelevant in these supernal worlds — where everything is timeless, and it is as if he had caused the blemish and defiled himself this very day, G‑d forbid.
ואף שכבר עשה תשובה נכונה, הרי עיקר התשובה בלב, והלב יש בו בחינות ומדרגות רבות, והכל לפי מה שהוא אדם, ולפי הזמן והמקום, כידוע ליודעים
True, he may already have repented sincerely and thereby removed the blemish and cleansed himself. But the essence of repentance is in the heart, and in the heart there are many distinctions and levels. Moreover, everything depends on what kind of a man he is (— the greater his stature, the higher the level of repentance required of him), and on the time and place in which he now stands, as is known to the knowing.
Whenever and wherever one is less tempted by a particular sin, a deeper and loftier level of repentance is expected of him for having committed that sin, than at a time when he is more strongly tempted, and must fight more insistently to resist that temptation. Similarly time and place create other differences with respect to repentance. Therefore, judging by one’s present situation, his earlier repentance may be inadequate in erasing his past sins. Perhaps, then, the absence of a higher form of repentance required of him now causes his sins to interpose between himself and G‑d, preventing the light of his soul from penetrating his heart — as the Alter Rebbe continues:
ולכן עכשיו בשעה זו, שרואה בעצמו דלא סליק ביה נהורא דנשמתא, מכלל שהיום לא נתקבלה תשובתו, ועונותיו מבדילים, או שרוצים להעלותו לתשובה עילאה יותר, מעומקא דלבא יותר
Consequently, now, at this time, when observing himself he sees that “the light of the soul does not penetrate into him,” it is evident that either, (a) his repentance has not been accepted, and his sins still separate him from G‑dliness; or (b) it is desired that he be raised to a more sublime level of repentance, coming from a point yet deeper in his heart than his earlier repentance.
Far from indicating Divine displeasure, the rejection of his repentance in this latter case points to Divine favor: a desire to raise this person to yet greater heights of repentance. Hence the difficulties in his divine service and the timtum halev — so that he will call forth greater resources from within himself, and repent more deeply.
ולכן אמר דוד: וחטאתי נגדי תמיד
For this reason, King David said, despite the fact that he was a tzaddik, who was also able to say of himself: 3 “My heart is a void within me,” which means (as Rashi comments, 4 “The evil impulse is as if dead within me,” — despite this he would still say:) 5 “My sin is constantly before me.”
Why was it necessary for a man of David’s caliber to constantly bear in mind his past sins? Surely he had repented for them adequately! Obviously, then, the memory is necessary in order to spur one on to greater heights within the ranks of holiness, to deeper levels of repentance, as said earlier. 6
| FOOTNOTES | |
| 1. | Tehillim 22:7. |
| 2. | Parentheses are in the original text. |
| 3. | Tehillim 109:22. |
| 4. | Berachot 61b. |
| 5. | Tehillim 51:5. |
| 6. | Based on a comment by the Rebbe. The Rebbe adds: The Alter Rebbe finds it necessary to cite Scriptural proof to support his seemingly strange contention - that the soul's light might be prevented from irradiating one's body (even where no sins interpose between himself and G-d) merely as a divine device for elevating him to a higher level of teshuvah. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 126
The Priestly Tithe
"The first of your grain...you shall give to him"—Deuteronomy 18:4.
We are commanded to separate from our harvest Terumah Gedolah [the "great tithe." This tithe is given to the priest.]
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• The Priestly Tithe
Positive Commandment 126
Translated by Berel Bell
The 126th mitzvah is that we are commanded to separate terumah gedolah1 [from our crops].
The source of this commandment is G‑d's statement,2 "You must give him [the Kohen] the first portion of your grain, [wine and oil]."
This Biblical prohibition applies only in Eretz Yisroel.
The details of this mitzvah are explained in tractate Terumos.
FOOTNOTES
1.One can fulfill the Biblical command by giving even a tiny amount. By Rabbinic decree, however, one must give approximately 1/50th of the total amount.
2.Deut. 18:4.
• Positive Commandment 129
The Levite's Priestly Tithe
"Speak to the Levites and tell them: When you take from the Children of Israel the tithe that I have given to you from them as your inheritance, then you shall offer up from it a gift for G‑d, a tenth of the tenth"—Numbers 18:26.
The Levites are commanded to separate a tenth from the tithe that they receive from the Israelites, and to give it to the priest. This tithe is called Maaser min Hamaaser or Terumat Maaser.
The Levites are commanded to give this tithe from the choicest of the produce.
Full text of this Mitzvah »
• The Levite's Priestly Tithe
Positive Commandment 129
Translated by Berel Bell
The 129th mitzvah is that the Levites are commanded to give the kohanim ma'aser (one-tenth) from the ma'aser they themselves get from the Israelites.
The source of this commandment is G‑d's statement,1 "Speak to the Levites and say to them: 'When you take from the Israelites the ma'aser that I have given you as your inheritance from them, you must separate from it G‑d's terumah, ma'aser from the ma'aser' "
The Torah explains that this ma'aser, which is called terumas ma'aser, is given to the Kohen. This is seen from the verse,2 "And you must give it as G‑d's terumah to Aharon the Kohen."
The Torah also explains that this ma'aser must be given from the choicest and the best, as the verse3 says, "[You must separate G‑d's terumah] from the choicest as its dedicated portion."
[In the next few paragraphs, the Rambam addresses the prohibition against giving terumas ma'aser from inferior produce. He proves that although this appears to count as a separate prohibition, in actuality it does not.]
The Torah then points out that it is a sin not to take from the choice portion, as the verse4 says, "You do not bear any sin if you separate from the choicest." This is an implied prohibition — saying "you won't get a sin if you separate from the best" as a way of implying that it is a sin if you give from inferior produce.
This statement is therefore considered like a lav haba miklal aseh (a prohibition derived from a positive command), which is not counted as a separate prohibition.5 It is just that since one is commanded to give from the choicest, one automatically learns that the opposite is forbidden.
In the words of the Sifri: "What is the source of the law that one who gives from the inferior [produce] is committing a sin? From the verse, 'You do not bear any sin if you separate from the choicest.' "
The details of this mitzvah are explained in tractates Terumos, Ma'aseros, and a number of passages in Demai.
FOOTNOTES
1.Num. 18:26.
2.Ibid. 18:28.
3.Ibid. 18:29.
4.Ibid. 18:32.
5.See Introductory Principle 8.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Eighteen• Mechirah - Chapter Eighteen
1
It is forbidden to deceive people with regard to a business deal or to beguile them. This prohibition applies equally to Jews and to gentiles.
If a seller knows that the article he is selling has a blemish, he must notify the purchaser about it. It is even forbidden to beguile a person with false flattery.
א
אסור לרמות את בני אדם במקח וממכר או לגנוב את דעתם ואחד עובד כוכבים ואחד ישראל שוים בדבר זה היה יודע שיש בממכרו מום יודיעו ללוקח ואפילו לגנוב דעת הבריות בדברים אסור:
2
One may not improve the appearance of a man being sold as a servant, nor of an animal, nor of old utensils, by making them appear to be new. One may, however, improve the appearance of new utensils, by polishing them, ironing them and beautifying them as much as necessary.
ב
אין מפרכסין את האדם ולא את הבהמה ולא את הכלים הישנים כדי שיראו כחדשים אבל מפרכסין החדשים כגון שישוף ויגהץ וייפה כל צרכיו:
3
One may not feed a man water in which bran was cooked, which causes his body to swell, making his face appear larger. One may not paint one's face with rouge and the like.
One may not inflate intestines that are being sold in a butchery, nor may one soak meat in water. All practices similar to the above are also forbidden.
One may not sell a gentile meat from an animal that was not ritually slaughtered on the pretense that it was ritually slaughtered, although religiously there is no difference to him whether or not ritual slaughter was performed.
ג
אין משרבטין את האדם במים של חזרין וכיוצא בהן כדי שיתפח ויראו פניו שמנים ולא צובעין את הפנים בשרק וכיוצא בו ולא נופחין את הקרביים ולא שורין את הבשר במים וכן כל כיוצא בדברים אלו אסורין ואין מוכרין בשר נבילה לנכרי בכלל שחוטה אע"פ שהנבילה אצלו כשחוטה:
4
It is permitted to remove the husks from kernels of grain or beans, provided one does not do so only on the top of the grain sack, for doing so creates a false impression that the entire quantity has been husked.
It is permitted for a merchant to distribute roasted seeds and nuts to children and maidservants so that they will frequent his establishment. A merchant may discount the ordinary market price of an item to increase his volume of customers. The other merchants in the market place may not prevent him from doing so, nor is this considered to be deceiving a customer.
ד
מותר לבור את הגריסין אבל לא על פי המנורה שאינו אלא כגונב את העין וידמה שהוא הכל ברור ומותר לחנוני לחלק קליות ואגוזים לתינוקות ולשפחות כדי להרגילן לבא אצלו ופוחת משער שבשוק כדי להרבות במקיפין ממנו ואין בני השוק יכולין לעכב עליו ואין בזה גניבת הדעת:
5
One may not mix two batches of the same species of produce together. This applies when both batches are freshly harvested. Certainly, it is forbidden to mix produce harvested previously with freshly harvested produce. This applies even when previously harvested produce is more expensive than the freshly harvested, because the purchaser may desire to store the produce for an extended time.
An exception was made with regard to wine, and it is permitted to mix stronger wine with lighter wine during the time the wine is fermenting alone, because one improves the flavor of the other. If the flavor of the wine added is distinct, it is permitted to mix them at any time. For whenever an entity is distinct, its presence can be detected by a purchaser. And therefore, mixing it in is permitted.
ה
אין מערבין פירות בפירות אפילו חדשים בחדשים ואין צריך לומר ישנים בחדשים אפילו הישנים ביוקר והחדשים בזול מפני שהלוקח רוצה ליישנן ביין הוא שהתירו לערב קשה ברך בין הגתות בלבד מפני שמשביחו אם היה טעמו ניכר מותר לערב בכל מקום שכל דבר הניכר טעמו מרגיש הלוקח ולפיכך מותר לערב אותו:
6
Water may not be mixed together with wine that one intends to sell. When water has been mixed with a person's wine, he should not sell it in a store unless he notifies the customers. He should not sell it to a merchant, even if he notifies him, lest the merchant deceive others. In a place where it is customary to add water to wine, one may do so, provided one does so at the time the wine is fermenting.
ו
אין מערבין מים ביין ומי שנתערב לו מים ביינו לא ימכרנו בחנות אלא אם כן מודיעו ולא לתגר אע"פ שמודיעו שמרמה בו אחרים ומקום שנהגו להטיל מים ביין יטיל והוא שיהיה בין הגתות:
7
A merchant may take from five wine vats and store the mixture in one tank. He may take from five granaries and store the mixture in one warehouse, as long as he does not intend to mix the produce.
ז
התגר נוטל מחמש גתות ונותן לתוך פיטם אחד מחמש גרנות ונותן לתוך מגורה אחת ובלבד שלא יתכוין לערב:
8
It is forbidden to mix dregs with either wine or oil. Mixing even the slightest amount is forbidden. One may not even mix the dregs produced yesterday with the dregs produced today.
If, however, one pours wine from one container into another, one may add the dregs to the wine.
ח
אסור לערב שמרים בין ביין בין בשמן ואפילו כל שהוא ואפילו שמרים של אמש בשמרים של יום אסור אבל אם עירה היין מכלי אל כלי נותן שמריו לתוכו:
9
When a person sells "refined oil" to a colleague, the purchaser refuses to accept any dregs at all. If he sells him oil without mentioning any descriptive term, the purchaser is willing to accept that one and a half log from every 100 log will be dregs. And he accepts the fact that the remainder of the oil will have dregs; thus, it will be murky, with dregs being suspended in the oil in addition to the quantity of dregs that is standard in that locale.
ט
המוכר לחבירו שמן מזוקק אינו מקבל שמרים מכר לו שמן סתם מקבל לוג ומחצה שמרים לכל מאה לוג ומקבל בשאר שמרים שמן עכור העולה למעלה על פני השמן יתר על השמרים הידועים באותו מקום:
10
When does the above apply? When he pays the money in Tishrei, when oil is cloudy, and receives the oil in Nisan according to the measure of Tishrei, which is larger because of the unrefined oil above. If, however, the purchaser takes the measure given in Nisan, which is smaller because the oil has already become clear, he accepts only the measure of dregs mentioned in the previous halachah.
י
במה דברים אמורים כשנתן לו מעות בתשרי שהשמן עכור ולקח השמן בניסן כמדת תשרי שהיא גדולה מפני אותו השמן הקופה למעלה אבל אם לקח במדת ניסן שהיא קטנה מפני שכבר צלל השמן אינו מקבל אלא השמרים בלבד:
11
When a person sells wheat to a colleague, the purchaser accepts that he will receive one fourth of a kav of legumes for every se'ah. When he purchases barley, he accepts that he will receive one fourth of a kav of dried-out kernels for every se'ah. When he purchases lentils, he accepts that he will receive one fourth of a kav of pebbles for every se'ah. When he purchases figs, he accepts that he will receive ten wormy ones for every hundred.
If a person sells any other type of produce to a colleague, the purchaser accepts that he will receive one fourth of a kav of dirty produce for every se'ah.
If the amount of lower quality produce exceeds these measures, the seller must sift the entire batch and give the purchaser sifted and cleaned produce that has no undesirable qualities.
יא
המוכר חטים לחבירו מקבל עליו רובע קטנית לכל סאה שעורים מקבל עליו רובע נישובות לכל סאה עדשים מקבל עליו רובע עפרורית לסאה תאנים מקבל עליו עשר מתלועות לכל מאה מכר לו שאר פירות מקבל עליו רבע טנופות לכל סאה נמצא מהן יתר על השיעורים האלו כל שהוא ינפה את הכל ויתן לו פירות מנופין וברורין שאין בהן כלום:
12
All of the above applies only in a place where there is no established custom. In a place where there is an established custom, everything follows the established custom.
יב
ואין כל אלו הדברים אמורים אלא במקום שאין להם מנהג אבל במקום שיש להם מנהג הכל כמנהג המדינה:
13
There are places where it is customary for all produce to be sold when it has been cleaned and sifted, removing all foreign bodies, and for the wines and the oils to be clear, without selling any dregs at all. And there are other places where produce is sold even when there are half dregs, or there is half the amount of sand, straw or another substance in the produce.
Therefore, in such a locale, if a person takes a stone from a colleague's grain heap, he must reimburse the owner as if the stone he took were wheat. For if he had left it there, it would have been sold as part of the measure of wheat.'If one would say, "Let him return the stone," this is forbidden, for it is forbidden to mix even the slightest amount of foreign substances into produce.
יג
יש מקומות שנהגו שיהיו כל פירות מנוקים וברורים מכל דבר ושיהיו היינות והשמנים צלולין ולא ימכרו השמרים כלל ויש מקומות שנהגו אפילו היו בהן מחצה שמרים או שהיו בפירות מחצה עפר או תבן או מין אחר ימכר כמות שהוא לפיכך הבורר צרור מתוך גרנו של חבירו נותן לו דמי חטים כשיעור צרור שבירר שאילו הניחו היה נמכר במדת חטים ואם תאמר יחזירנו הרי אמרו אסור לערב כל שהוא:
14
When a person sells barrels in the Sharon in a place where there is no established custom, the purchaser accepts that out of 100 barrels, he will receive ten that are of inferior quality. Even these must, however, be attractive and fixed with pitch.
יד
המוכר קנקנים בשרון במקום שאין מנהג מקבל לכל מאה עשרה פיטסות והוא שיהיו נאות ועשויות בגפרית:
• Terumot - Chapter 1
Introduction to Hilchos Terumot
They contain eight mitzvot: two positive commandments and six negative commandments. They are:
1) To separate terumah gedolah;
2) To separate terumas ma’aser;
3) Not to separate the terumot and the tithes in improper order, but instead to separate them in the prescribed order;
4) That one other than a priest should not partake of terumah;
5) That even a servant of a priest or his worker should not partake of terumah;
6) That an uncircumcised person not partake of terumah;
7) That an impure priest not partake of terumah;
8) That a challalah not partake of terumah or from the portions of the sacrifices given to priests;
2) To separate terumas ma’aser;
3) Not to separate the terumot and the tithes in improper order, but instead to separate them in the prescribed order;
4) That one other than a priest should not partake of terumah;
5) That even a servant of a priest or his worker should not partake of terumah;
6) That an uncircumcised person not partake of terumah;
7) That an impure priest not partake of terumah;
8) That a challalah not partake of terumah or from the portions of the sacrifices given to priests;
These mitzvot are explained in the ensuing chapters.
הלכות תרומות - הקדמה
הלכות תרומות יש בכללן שמנה מצות שתים מצות עשה ושש מצות לא תעשה וזה הוא פרטן:
(א) להפריש תרומה גדולה
(ב) להפריש תרומת מעשר
(ג) שלא יקדים תרומות ומעשרות זה לזה אלא יפריש על הסדר
(ד) שלא יאכל זר תרומה
(ה) שלא יאכל אפילו תושב כהן או שכירו תרומה
(ו) שלא יאכל ערל תרומה
(ז) שלא יאכל כהן טמא תרומה
(ח) שלא תאכל חללה תרומה ולא מורם מן הקדשים
(ב) להפריש תרומת מעשר
(ג) שלא יקדים תרומות ומעשרות זה לזה אלא יפריש על הסדר
(ד) שלא יאכל זר תרומה
(ה) שלא יאכל אפילו תושב כהן או שכירו תרומה
(ו) שלא יאכל ערל תרומה
(ז) שלא יאכל כהן טמא תרומה
(ח) שלא תאכל חללה תרומה ולא מורם מן הקדשים
וביאור מצות אלו בפרקים אלו:
1
According to Scriptural Law, [the obligation to separate] the terumot1 and the tithes2 applies only in Eretz Yisrael.3[It applies] whether the Temple is standing or not.4 The prophets ordained that these obligations should be observed in Babylon as well, because it is adjacent to Eretz Yisrael and the majority of the Jewish people journey to and from there.5 The Sages of the early generations6 ordained that they also be observed in the lands of Egypt and the lands of Ammon and Moab, because they are on the peripheries of Eretz Yisrael.
א
התרומות והמעשרות אינן נוהגין מן התורה אלא בארץ ישראל בין בפני הבית בין שלא בפני הבית ונביאים התקינו שיהו נוהגות אפילו בארץ שנער מפני שהיא סמוכה לא"י ורוב ישראל הולכין ושבין שם והחכמים הראשונים התקינו שיהיו נוהגות אף בארץ מצרים ובארץ עמון ומואב מפני שהם סביבות לא"י:
2
Whenever Eretz Yisrael is mentioned, the intent is the lands conquered by the King of Israel or a prophet with the consent of the entire Jewish people. This is called "a conquest of the community."7 If, however, an individual Jew, a family, or a tribe go and conquer a place for themselves - even in the land given to Abraham8 - it is not considered as Eretz Yisrael in the sense that one is obligated to observe all the mitzvot there.9 For this reason, Joshua10 and his court divided the entire Land of Israel into tribal portions11 even though it was not conquered [entirely] at that time. In this way, when every tribe would ascend and conquer its portion, it would not be considered as merely an individual conquest.
ב
ארץ ישראל האמורה בכל מקום היא בארצות שכיבשן מלך ישראל או נביא מדעת רוב ישראל וזהו הנקרא כיבוש רבים אבל יחיד מישראל או משפחה או שבט שהלכו וכבשו לעצמן מקום אפילו מן הארץ שניתנה לאברהם אינו נקרא א"י כדי שינהגו בו כל המצות ומפני זה חלק יהושע ובית דינו כל א"י לשבטים אע"פ שלא נכבשה כדי שלא יהיה כיבוש יחיד כשיעלה כל שבט ושבט ויכבוש חלקו:
3
The lands which [King] David conquered outside of the Land of Canaan, e.g., Aram Naharaim, Aram Tzovah, Achlab,12 and the like, even though he was a King of Israel and he was acting with the consent of the High Court,13 is not considered as the Land of Israel with regard to all matters, nor is it like the Diaspora, i.e., Babylonia and Egypt with regard to all matters. Instead, it was removed from the category of the Diaspora, but did not enter the category of Eretz Yisrael.
Why was its level considered lower than that of Eretz Yisrael? Because David conquered them before he conquered all of Eretz Yisrael.14 Instead, there were still member of the seven nations there. If, however, he had conquered Eretz Yisrael entirely, in all of its boundaries, and afterwards conquered15 other lands,16his entire conquest would have been equivalent to Eretz Yisrael with regard to all matters.17 The lands which [King] David conquered are called Syria.
ג
הארצות שכבש דוד חוץ לארץ כנען כגון ארם נהרים וארם צובה ואחלב וכיוצא בהן אף על פי שמלך ישראל הוא ועל פי בית דין הגדול הוא עושה אינו כא"י לכל דבר ולא כחוצה לארץ לכל דבר כגון בבל ומצרים אלא יצאו מכלל חוצה לארץ ולהיותן כא"י לא הגיעו ומפני מה ירדו ממעלת א"י מפני שכבש אותם קודם שיכבוש כל א"י אלא נשאר בה משבעה עממים ואילו תפס כל ארץ כנען לגבולותיה ואחר כך כבש ארצות אחרות היה כיבושו כולו כא"י לכל דבר והארצות שכבש דוד הן הנקראין סוריא:
4
There are dimensions of [the laws that apply to] Syria that resemble [the laws that apply in] Eretz Yisrael18 and there are dimensions of [its laws] that resemble [those which apply] in the Diaspora.19 A person who purchases landed property [in Syria] is comparable to one who purchases [land] in Eretz Yisrael with regard to terumot, tithes, and the Sabbatical year.20 All [the laws that apply] in Syria are of Rabbinic origin.21
ד
סוריא יש דברים שהיא בהן כא"י ויש דברים שהיא בהן כח"ל והקונה בה קרקע כקונה בא"י לענין תרומות ומעשרות ושביעית והכל בסוריא מדברי סופרים:
5
All of the lands that [the Jews] who ascended from Egypt took possession of were sanctified in the first consecration [of the land]. When they were exiled, that sanctity was nullified.22 [The rationale is that] the initial consecration came about because of the conquest. [Hence,] its consecration was effective for the time [it was under their rule], but not for all time.23 When, by contrast, the descendants of the exiles ascended [from Babylon] and took possession of a portion of the land,24 they consecrated it a second time.25 [This consecration] is perpetuated forever, for that time and for all time.26
[The Sages] left those places that had been settled by [the Jews who] ascended from Egypt, but were not settled by those who ascended from Babylon in their previous [halachic status] and did not exempt them from [the obligations of] terumah and tithes so that the poor could rely upon them in the Sabbatical year.27 Our holy teacher28released Beit Shan29 from those places which [the Jews] who ascended from Babylon did not take hold of. He decided that Ashkelon should be exempted from the tithes.30
ה
כל שהחזיקו עולי מצרים ונתקדש קדושה ראשונה כיון שגלו בטלו קדושתן שקדושה ראשונה לפי שהיתה מפני הכיבוש בלבד קדשה לשעתה ולא קדשה לעתיד לבוא כיון שעלו בני הגולה והחזיקו במקצת הארץ קדשוה קדושה שנייה העומדת לעולם לשעתה ולעתיד לבוא והניחו אותם המקומות שהחזיקו בהם עולי מצרים ולא החזיקו בהם עולי בבל כשהיו ולא פטרום מן התרומה והמעשרות כדי שיסמכו עליהם עניים בשביעית ורבינו הקדוש התיר בית שאן מאותם המקומות שלא החזיקו בהם עולי בבל והוא נמנה על אשקלון ופטרה מן המעשרות:
6
Thus the entire earth is divided into three categories in relation to those mitzvot involving the land: Eretz Yisrael, Syria, and the Diaspora. Eretz Yisrael itself is divided into two categories: a) those portions settled by the Jews who ascended from Babylonia, and b) those portions that were settled only by the Jews who ascended from Egypt.
The Diaspora is divided into two categories: a) Egypt, Babylon, Ammon, and Moab in which the mitzvot are observed according to the decrees of the sages and the prophets and the other lands in which [the obligations of] the terumot and the tithes are not observed.
ו
נמצא כל העולם לענין מצות התלויות בארץ נחלקת לג' מחלוקות א"י וסוריא וח"ל וא"י נחלקת לשנים כל שהחזיקו עולי בבל חלק א' וכל שהחזיקו עולי מצרים בלבד חלק שני וח"ל נחלקת לשנים ארץ מצרים ושנער ועמון ומואב המצות נוהגות בהם מד"ס ונביאים ושאר הארצות אין תרומות ומעשרות נוהגות בהן:
7
What are [the boundaries of] the land settled by the Jews who ascended from Egypt? From Rekem which is in the east of Eretz Yisrael until the Mediterranean Sea. From Ashkelon31 which is in the south of Eretz Yisrael until Acre which is in the north. As one proceeds from Acre to Kziv,32 the area to one's right, on the east, can generally be assumed to be of the Diaspora - it is impure as is the lands of the nations33 and is exempt from [the mitzvot of] the tithes and the Sabbatical year - unless it is known that it was part of Eretz Yisrael. The area to one's left, to the west, can generally be assumed to be part of Eretz Yisrael - it is pure [from the impurity associated with] the lands of the nations and is obligated with regard to [mitzvot of] the tithes and the Sabbatical year - unless it is known to be part of the Diaspora.34 With regard to the entire area that slopes downward from the Samnum Mountains:35 The inner [portion]36 is Eretz Yisrael, the portion outside the Samnum Mountains is the Diaspora.
ז
אי זו היא ארץ שהחזיקו בה עולי מצרים מרקם שהוא במזרח א"י עד הים הגדול מאשקלון שהיא לדרום א"י עד עכו שהיא בצפון היה מהלך מעכו לכזיב כל הארץ שעל ימינו שהוא מזרח הדרך הרי היא בחזקת ח"ל וטמאה משום ארץ העמים ופטורה מן המעשר ומן השביעית עד שיודע לך שאותו המקום מא"י וכל הארץ שעל שמאלו שהוא מערב הדרך הרי היא בחזקת א"י וטהורה משום ארץ העמים וחייבת במעשר ובשביעית עד שיודע לך שאותו מקום ח"ל וכל ששופע ויורד מטורי אמנום ולפנים א"י מטורי אמנום ולחוץ ח"ל והנסים שבים רואין אותן כאילו חוט מתוח עליהם מטורי אמנום ועד נחל מצרים מן החוט ולפנים א"י מן החוט ולחוץ ח"ל וזו היא צורתה:
8
Which area did the Jews who ascended from Babylonia settle in? [The area] from Kziv inward toward the east. They did not, however, take possession of the area from Kziv outward until Amana which is Samnum until the river, i.e., the River of Egypt.39And they did not take possession of Kziv itself.
ח
מהיכן החזיקו עולי בבל מכזיב ולפנים כנגד המזרח ומכזיב ולחוץ עד אמנה והיא אמנום ועד הנהר והוא נחל מצרים לא החזיקו בו וכזיב עצמה לא החזיקו בה:
9
What constitutes Syria? From Eretz Yisrael and below40parallel to Aram Naharaim and Aram Tzovah, the entire region of the Euphrates until Babylonia, e.g., Damascus, Achalev, Charan, Minbag, and the like until Shinar41 and Tzahar. These are considered like Syria. Acre, by contrast, is considered part of the Diaspora, like Ashkelon.42 These are the boundaries of Eretz Yisrael.
ט
אי זו היא סוריא מא"י ולמטה כנגד ארם נהרים וארם צובה כל יד פרת עד בבל כגון דמשק ואחלב וחרן ומגבת וכיוצא בהן עד שנער וצהר הרי היא כסוריא אבל עכו חוצה לארץ כאשקלון והם תחומי א"י:
10
When a gentile purchases land in Eretz Yisrael, he does not cause it to be absolved from [the observance of] the mitzvot.43 Instead, its holiness is still intact.44 Therefore, if a Jew purchases this land from [the gentile], it is not considered as a private conquest.45 Instead, he should separate the terumot and the tithes and bring the first fruits. All these [obligations] are Scriptural in origin, as if it was never sold to a gentile. When a gentile acquires land in Syria, his acquisition has the power to absolve [the land] from the obligations of tithes and the Sabbatical year,46 as will be explained.47
י
עכו"ם שקנה קרקע בא"י לא הפקיעוה מן המצוות אלא הרי היא בקדושתה לפיכך אם חזר ישראל ולקחה ממנו אינה ככיבוש יחיד אלא מפריש תרומות ומעשרות ומביא בכורים והכל מן התורה כאילו לא נמכרה לעכו"ם מעולם ויש קנין לעכו"ם בסוריא להפקיע מן המעשרות ומן השביעית כמו שיתבאר:
11
[The following laws apply with regard to] produce belonging to a gentile that grew on land that he purchased in Eretz Yisrael. If all the work involving the produce was completed in the possession of a gentile and the gentile straightened the edges of the grain heap,48 they are exempt, because [the verse mentioning the obligation to separate terumah, Deuteronomy 18:4] mentions "your grain," [thus excluding] the grain of a gentile.49
If a Jew purchases [the produce] after it was harvested, but before the tasks involved with it were completed and they were completed by a Jew, all [of the agricultural obligations apply with regard to the produce] according to Scriptural Law.50 He must separate the great terumah and give it to a priest and [separate] the terumat ma'aser and sell it to a priest.51 The first tithe belongs to him,52 because he can tell a Levite with regard to the tithes and a priest with regard to the terumat ma'aser: "I am coming in the stead of a person53 from which you could not have collected anything."54
Why do we say that he should not give the terumat ma'aser to a priest as [he gives him] the great terumah?55 Because with regard to terumat ma'aser, it is written: "When you take the tithes from the children of Israel...."56 [Implied is that from] untithed produced that you purchase from a Jew, you should separate terumat ma'aser and give it to a priest, but from untithed produce that you purchase from a gentile, you need not give the priest the terumat ma'aser you separate from it. Instead, you sell it to the priest and take the money.
יא
פירות העכו"ם שגדלו בקרקע שקנה בא"י אם נגמרה מלאכתם ביד עכו"ם ומרחן העכו"ם פטורין מכלום שנאמר דגנך ולא דגן עכו"ם ואם לקחן ישראל אחר שנתלשו קודם שתגמר מלאכתן וגמרן ישראל חייבין בכל מן התורה ומפריש תרומה גדולה ונותנה לכהן ותרומת מעשר ומוכרה לכהן ומעשר ראשון היא שלו מפני שהוא אומר ללוי במעשר ולכהן בתרומת מעשר אני באתי מכח איש שאין אתם יכולין ליטול ממנו כלום ומפני מה אמרו לא יתן תרומת מעשר לכהן כתרומה גדולה לפי שנאמר בתרומת מעשר כי תקחו מאת בני ישראל את המעשר טבל שאתה לוקח מישראל אתה מפריש ממנו תרומת מעשר ונותנה לכהן אבל טבל שאתה לוקח מן העכו"ם אין אתה נותן לכהן התרומת מעשר שהפריש ממנו אלא מוכרה לכהן ולוקח דמיה:
12
[The following laws apply if] a gentile sold his produce to a Jew while it was connected to the earth. If [he sold it] before it developed to a stage when he is obligated to separate tithes57 and the work [associated with it] was completed while it was owned by the Jew, [the Jew] is responsible for all of the agricultural obligations and should give the terumot and the tithes to their [appropriate] owners.58 If [the gentile] sold [the produce] after it developed to a stage when he is obligated to separate tithes, he should separate terumat ma'aser and the tithes and give them to their [appropriate] owners according to the [acceptable] reckoning.
What is implied? If he purchased grain that had been sown from a gentile after it reached a third of its growth and the work associated with its completion was performed while it was in the possession of a Jew, he should separate the terumot and the tithes, as we explained.59 He should give two thirds of the tithes to a Levite.60[With regard to the] terumat ma'aser, he should give two thirds to the priest and sell him one third.61
יב
מכר העכו"ם הפירות שלו לישראל כשהן מחוברין בקרקע אם עד שלא בא לעונת המעשרות ונגמרו ביד ישראל חייבין בכל ונותן התרומות והמעשרות לבעלים ואם מכרן אחר שבאו לעונת המעשרות מפריש תרומת מעשר ומעשר ונותן מהן לבעלים לפי חשבון כיצד לקח תבואה זרועה מן העכו"ם אחר שהביאה שליש ונגמרה ביד ישראל מפריש תרומות ומעשרות כמו שביארנו ונותן שני שלישי המעשר ללוי ושני שלישי תרומת מעשר לכהן ומוכר לו השליש:
13
[The following laws apply if] a Jew sold his produce to a gentile before it developed to a stage when he is obligated to separate tithes and the work [associated with it] was completed by the gentiles, it is exempt from the terumot and the tithes.62 If [he purchased it] after it developed to a stage when the tithes are obligated to be separated, even if the gentile completed the work associated with it, all of the agricultural obligations are incumbent upon it according to Rabbinic decree.63
יג
ישראל שמכר פירותיו לעכו"ם קודם שיבואו לעונת המעשרות וגמרן העכו"ם פטורין מן התרומה ומן המעשרות ואם אחר שבאו לעונת המעשרות אף ע"פ שגמרן העכו"ם חייב בכל מדבריהם וכן העכו"ם שגמר פירות ישראל הואיל ודיגונן ביד עכו"ם אינן חייבין בתרומה ומעשרות אלא מדבריהן:
14
If a gentile sold produce that was still connected to the earth after it reached the stage when the tithes are obligated to be separated and [another] gentile straightened the edges of the grain heap in the possession of a Jew, [the produce] is not obligated in the terumot or the tithes.66 Since the produce reached the stage when the tithes are obligated to be separated in the possession of a gentile and a gentile straightened the edges of the grain heap,67 [the fact] the produce belongs to a Jew [is not significant].68
יד
מכר עכו"ם לישראל פירות מחוברין אחר שבאו לעונת המעשרות ומירחן העכו"ם ברשות ישראל אינן חייבין בתרומה ומעשרות הואיל ובאו לעונת המעשרות ברשות עכו"ם ומירחן העכו"ם אעפ"י שהן ברשות ישראל:
15
When a person purchases a field in Syria, he is obligated by Rabbinic decree to separate terumot and tithes like one who purchases [a field] in Jerusalem69according to Scriptural Law, as we explained.70 If, however, a person [merely] purchases produce from a gentile - whether it was harvested or [still] connected to the earth - he is exempt, because [the produce] does not come from his land.71 [This applies] even if [he purchases the produce] before it develops to a stage when the tithes are obligated to be separated [and] even though a Jew straightened the edges of the grain heap.72
טו
הקונה שדה בסוריא חייב בתרומות ומעשרות מדבריהם כמו שיתחייב מן התורה הקונה בירושלים כמו שביארנו אבל הקונה פירות מן העכו"ם בסוריא בין תלושין בין מחוברים אפי' קודם שבאו לעונת המעשרות אע"פ שמירחן ישראל הואיל ואינו מקרקע שלו פטור:
16
[The following laws apply when a person] purchases land in Syria to which produce is attached. If it reached a stage when the tithes are obligated to be separated while in the possession of a gentile, it is exempt.73 [Conversely,] if it did not reach a stage when the tithes are obligated to be separated [in his possession],74 [the Jewish purchaser] is obligated to tithe it, since he purchased it together with the land.
טז
קנה קרקע מן העכו"ם בסוריא ופירות מחוברין בה אם הגיעו לעונת המעשרות ביד העכו"ם פטורין ואם עדיין לא הגיעו לעונת המעשרות הואיל וקנה אותם עם הקרקע חייב לעשר:
17
When a Jew is working as a sharecropper for a gentile in Syria, his produce is exempt from the tithes, because he does not own the land itself at all. A gentile's purchase of land in Syria causes it to be absolved from [the obligation of] the tithes, as we explained.75 The same laws apply when one rents a field, but stipulates that the payment will be made in produce,76 enters into a sharecropping agreement as a mekabel,77 or rents a field for money from a gentile in Syria, he is absolved [from the obligations of] terumot and tithes.78
יז
ישראל שהיה אריס לעכו"ם בסוריא פירותיו פטורין מן המעשרות לפי שאין לו בגוף הקרקע כלום ויש לעכו"ם קנין בסוריא להפקיע מן המעשרות כמו שביארנו וכן החוכר והמקבל והשוכר שדה מן העכו"ם בסוריא פטור מן התרומות ומן המעשרות:
18
[The following law applies when] a Jew purchases a field from a gentile in Syria before [the crops] reached a third of their development and sells it to a gentile after the crops reach a third of their development. If a Jew purchases it a second time,79he is obligated [to separate] the terumot and the tithes,80 because [the field] incurred that obligation in the possession of a Jew.81
יח
ישראל שלקח בסוריא שדה מן העכו"ם עד שלא הביאה שליש וחזר ומכרה לעכו"ם מאחר שהביאה שליש אם חזר ישראל ולקחה פעם שנייה ה"ז חייב בתרומות ומעשרות שהרי נתחייבה ביד ישראל:
19
When a Jew owns land in Syria and he hired a sharecropper and the sharecropper sent him produce,82 he is not obligated to separate [the terumot and tithes], for it is possible to say that [the sharecropper] purchased [the produce he gave him] from the marketplace.83 [This applies] provided this species is available in the marketplace.
יט
ישראל שהיה לו קרקע בסוריא והוריד לה אריס ושלח לו האריס פירות הרי אלו פטורים שאני אומר מן השוק לקחן והוא שיהיה אותו המין מצוי בשוק:
20
There is an obligation [to separate] the terumot and the tithes [from crops grown on land owned in] partnership with a gentile.
What is implied? When a Jew and a non-Jew purchased a field in partnership - even if they divided the field while the grain was standing,84 and needless to say, if they divided it after it was collected in a grain heap85 - tevel86and ordinary produce are mixed together in each and every stalk of grain in the gentile's share.87[This applies] even if the gentile straightened the edges of the grain heap and thus the obligation is Rabbinic in origin,88 as explained.89
כ
שותפות העכו"ם חייבת בתרומות ומעשרות כיצד ישראל ועכו"ם שלקחו שדה בשותפות אפילו חלקו שדה בקמתה ואין צריך לומר אם חלקו גדיש הרי טבל וחולין מעורבין בכל קלח וקלח מחלקו של עכו"ם אף על פי שמרחן העכו"ם וחיובם מדבריהם כמו שבארנו:
21
When does the above apply? In Eretz Yisrael, where [the obligation to] tithe is Scriptural in origin, and according to Scriptural Law, the principle of bereirah does not apply. If, however, he purchased a field in Syria, since [the obligation to] tithe there is Rabbinic in origin, even if they divided a grain heap, the portion of the gentile is exempt entirely.90
כא
במה דברים אמורים בא"י שהמעשרות של תורה ובשל תורה אין ברירה אבל אם לקחו שדה בסוריא הואיל והמעשרות שם מדבריהם אפילו חלקו הגדיש חלקו של עכו"ם פטור מכלום:
22
When produce from Eretz Yisrael is taken to the Diaspora, it is exempt from the obligations of challah, the terumot, and the tithes, [for one of the prooftexts requiring the separation of these gifts, Numbers 15:18]91states: "[the land] to which I am bringing you." [Implied is that] these obligations exist there alone. In the Diaspora, one is exempt.92 If [the produce] was taken to Syria, one is obligated by Rabbinic decree.
Conversely, we are obligated [to separate] challah from produce from the Diaspora that was brought into Eretz Yisrael, as [suggested by the phrase] "to which." [Implied is that] one is liable [to make these gifts] there, whether the produce is from Eretz Yisrael or the Diaspora. If the obligation [to separate challah or the tithes] was established [because of the actions] of a Jew after the produce entered Eretz Yisrael, there is an obligation of Rabbinic origin to separate the tithes.93
כב
פירות א"י שיצאו חוצה לארץ פטורין מן החלה ומן התרומות ומן המעשרות שנאמר אשר אני מביא אתכם שמה שמה אתם חייבין בח"ל פטורין ואם יצאו לסוריא חייבין מדבריהם וכן פירות חוצה לארץ שנכנסו לארץ חייבין בחלה שנאמר שמה שמה אתם חייבין בין בפירות הארץ בין בפירות חוצה לארץ ואם נקבעו למעשר ביד ישראל אחר שנכנסו לארץ חייבין במעשרות מדבריהם:
23
When earth from the Diaspora is brought to Eretz Yisrael by ship, if the ship's [bottom] comes in contact with the earth [of Eretz Yisrael],94 terumah and tithes must [be separated from produce] growing on [the earth in the ship] and the Sabbatical laws must be observed as if [the produce] was growing in Eretz Yisrael itself.95
כג
עפר חוצה לארץ שבא בספינה לארץ בזמן שהספינה גוששת לארץ הרי הצומח בו חייב בתרומה ומעשרות ושביעית כצומח בא"י עצמה:
24
When a tree is standing in the Diaspora and its foliage leans into Eretz Yisrael or it is standing in Eretz Yisrael and its foliage leans into the Diaspora, [the determination of its status] depends on its roots.96 If some of its roots were in Eretz Yisrael and others were in the Diaspora - even if they were separated by glistening stone, [it is considered as if] tevel and ordinary produce are mixed together [throughout the entire produce].
כד
אילן שעומד בחוצה לארץ ונופו נוטה לארץ או עומד בארץ ונופו נוטה לחוצה לארץ הכל הולך אחר העיקר היו מקצת שרשיו בארץ ומקצתן חוצה לארץ אפילו היה צחיח סלע מבדיל ביניהן הרי טבל וחולין מעורבין זה בזה:
25
[The following rules apply when] a plant in a flowerpot with a hole has not sprouted roots [outside the flowerpot]. If its roots where in Eretz Yisrael and its foliage in the Diaspora, [the determination of its status] depends on its foliage.97
כה
עציץ נקוב שהיה בו זרע שלא השריש והיה עיקרו בארץ ונופו חוצה לארץ הולכים אחר הנוף:
26
In the present era, even in the areas settled by the Jews who ascended from Babylonia, even those [settled] in the era of Ezra,98 [the obligation to separate] terumah does not have the status of a Scriptural commandment, merely that of a Rabbinic decree. [The rationale is that] the Scriptural [commandment to separate] terumah applies only in Eretz Yisrael and only when the entire99 Jewish people are located there. [This is derived from the phrase]100 "When you enter...." [Implied is that] the entire [Jewish people] must enter [the land], as they did when they took possession of the land originally101 and as will happen in the future when they take possession of the land a third time.102 In contrast, the second time [the people] took possession of the land, in the time of Ezra, only a portion entered.103Hence, they were not obligated according to Scriptural Law.104 Similarly, it appears to me that the same concept applies with regard to the tithes.105 In the present era, this obligation [as well] has the status of a Rabbinic decree like terumah.106
כו
התרומה בזמן הזה ואפילו במקום שהחזיקו עולי בבל ואפילו בימי עזרא אינה מן התורה אלא מדבריהן שאין לך תרומה של תורה אלא בא"י בלבד ובזמן שכל ישראל שם שנאמר כי תבואו ביאת כולכם כשהיו בירושה ראשונ' וכמו שהן עתידין לחזור בירושה שלישית לא כשהיו בירושה שנייה שהיתה בימי עזרא שהיתה ביאת מקצתן ולפיכך לא חייבה אותן מן התורה וכן יראה לי שהוא הדין במעשרות שאין חייבין בזמן הזה אלא מדבריהם כתרומה:
FOOTNOTES
1.
The plural term is used in this halachah and in many instances in this text, because there are two types of terumot: a) "the great terumah," i.e., the terumah separated initially, and b) terumat ma'aser, the terumah the Levites separate from the tithes that are given them. See Hilchot Matanot Aniyim, ch. 6, for details regarding the separation of these allocations.
2.
Here also the plural term is used because there are several tithes: the first tithe given to Levites, the second tithe which must be brought to Jerusalem, and the tithe for the poor. See Hilchot Matanot Aniyim, loc. cit.
3.
Kiddushin 36b states that all the mitzvot involving the produce of the earth apply only in Eretz Yisrael.
4.
Although the agricultural laws apply even when the Temple is not standing, there is a restriction to the time when they apply according to Scriptural Law. The entire Jewish people must be located in our holy land, as stated in Halachah 26. (See also Hilchot Shemitah VeYovel 10:8-9.)
5.
Even though Babylonia is further away than the other lands mentioned in this halachah, it had a larger Jewish community and there was far more contact between its populace and the Jewish community of Eretz Yisrael. Hence, the prophets gave it precedence over the other lands (Radbaz).
6.
The Sages of the generation that followed Ezra [Rav Ovadiah of Bartenura (Yadayim 3:3).
7.
See also Hilchot Melachim 5:6.
8.
The Rambam speaks of the land being given to Abraham, not merely being promised to him, since from the time God said that the land was his, spiritually, it became his possession. Moreover, as the Jerusalem Talmud (Challah 5:1) states, from Abraham's time onward, even though the land was still possessed by the Canaanites, the Jews were already its legal owners. See also Bava Batra 119b.
9.
I.e., the agricultural mitzvot that must be observed in Eretz Yisrael.
10.
A king and a prophet.
11.
I.e., since Joshua and his court had made this division, when the tribe went to conquer its portion, it was acting on behalf of the entire Jewish people.
12.
These regions are located in contemporary Syria.
13.
The wars to conquer these lands are classified as voluntary wars, and a voluntary law requires the consent of the High Court (Hilchot Melachim 5:1).
14.
See the Rambam's Commentary to the Mishnah (Demai 6:11) where he criticizes King David for this approach, quoting the Sifri (Parshat Ekev) that states that he did not act in accordance with the Torah. Since the designation of the land as Eretz Yisrael is through Divine fiat as expressed through the Torah. Accordingly, a conquest that is not in accord with the Torah cannot bring about such a designation (Likkutei Sichot, Vol. V, p. 9).
15.
With the consent of the High Court.
16.
Even lands outside of the homeland promised to Abraham (Radbaz).
17.
And the agricultural laws would have to be observed there.
18.
In addition to those points the Rambam mentions below, among the other examples of this principle are: its air is not considered as a source of impurity (Hilchot Tuma'at Meit 11:6); it is permitted to have a gentile compose a deed of purchase for land there on the Sabbath so that one will acquire the land (Hilchot Shabbat 6:11).
19.
Among the examples of the relevant laws: its earth is considered as a source of ritual impurity (Hilchot Tuma'at Meit, loc. cit.); a servant from Eretz Yisrael sold there is granted his freedom (Hilchot Avadim 8:6).
20.
See Halachah 15.
21.
For according to Scriptural Law, it is not part of Eretz Yisrael.
22.
In Hilchot Beit HaBechirah 6:16, the Rambam states: "It was no longer Eretz Yisrael," i.e., none of the halachic obligations apply there.
23.
Since it was established by conquest, it could be nullified by conquest. See Hilchot Beit HaBechirah, loc. cit. The Radbaz explains that when the Jews ascended from Egypt, they did not make a statement, consecrating the land. Therefore its holiness could be nullified.
24.
As Yevamot 16a states: "Much of the land that was conquered by [the Jews who] ascended from Egypt was not conquered by [the Jews who] ascended from Babylon.
25.
Nevertheless, since the entire Jewish people did not return together with Ezra, this consecration is only of Rabbinic origin.
26.
And thus at present, Ezra's consecration of the land is still effective.
In his gloss to Hilchot Beit HaBechirah, loc. cit., the Kessef Mishnah finds these statements difficult to accept because of the following questions:
a) On what basis is chazakah considered a more effective means of acquisition than conquest?
b) After the initial conquest of Eretz Yisrael, the Jewish people manifested their ownership over it and thus, effected a chazakah. If so, why is Ezra's chazakah, which was not preceded by conquest, more effective than the chazakah which followed the original conquest? Why should the conquest detract from the consecration of the land?
To explain: As mentioned above, the Jewish people's ownership of the land began with God's promise of the land to Abraham. The sanctity of the land, by contrast, did not begin until the Jewish people actually took possession of it, upon their reentry into the land after the exodus from Egypt and the journey through the desert. At that time, they were commanded to conquer the land and take it forcefully from the Gentiles (see Numbers 32:29,Deuteronomy 3:21, et al). Since God made the consecration of the land dependent upon its conquest by the Jewish people, it follows that conquest by a Gentile nation can nullify its holiness.
In contrast, Ezra was not commanded to reconquer Eretz Yisrael, but to settle it. In this instance, God made the sanctity of the land dependent on the Jewish people manifesting their ownership over it. In other words, the sanctity came from manifesting the true reality: that Eretz Yisrael is a Jewish land. Accordingly, since Eretz Yisrael remains our land, regardless of how many times it has been conquered by Gentiles, the sanctity effected by that manifestation of ownership also continues eternally (Likkutei Sichot, Vol. XV, pp. 102-109).
27.
And receive the tithe of the poor.
28.
Rabbi Yehudah HaNasi.
29.
The Ra'avad differs with the Rambam and maintains that Beit Shan was released only from those obligations that are of Rabbinic origin.
30.
The Kessef Mishneh relates that Rabbi Yehudah HaNasi released these cities from the obligation of the tithes, because they were not populated by Jews and were not close to the area settled by Jews.
31.
Ashkelon - and similarly, the other cities the Rambam refers to - is located near, but not exactly on the same cite - as the city presently called by that name. With regard to Ashkelon in particular, there is discussion of the issue by the commentaries, for some sources (see Radbaz and Kessef Mishneh) explain that it was part of the land conquered by the Jews who ascended from Egypt. It was not, however, conquered by the Jews who ascended from Babylonia.
32.
I.e., proceeding northward.
33.
Our Sages decreed that merely touching the earth of the Diaspora is sufficient to impart ritual impurity. See Hilchot Tuma'at Meit, ch. 11.
34.
I.e., as depicted in the map drawn by the Rambam to accompany the Mishneh Torah, the borders of Eretz Yisrael ascend northward from Acre to Kziv, but there is a strip of land in the center that did not become part of Eretz Yisrael.
35.
Our text is based on authoritative manuscripts of the Mishneh Torah as cited in the Rav Shabsie Frankel edition. The standard printed text refers to the Umenum Mountains. See also the Rambam's Commentary to the Mishnah (Sh'vi'it 6:1).
In the map the Rambam drew to depict this matter, the Samnum Mountains are located in the southeastern corner of Eretz Yisrael, near Ashkelon. Most of the other commentaries understand this term as referring to the Umenum Mountain range in Northern Lebanon.
36.
I.e., to the south.
37.
According to the Radbaz, this refers to Wadi el Arish and not the Nile. Most other commentaries, however, identify "the River of Egypt" as the Nile.
38.
I.e., the Rambam included the accompanying map so that the matter would be clearly understood.. This reflects his thrust throughout the Mishneh Torah: to provide his readers with an applicable text without any ambiguity.
39.
Thus it appears that the entire coastal range of Eretz Yisrael was not settled by the Jews who ascended from Babylon.
40.
The term "below" in this context is problematic. It does not mean "south," because significant portions of Syria are more northerly than Eretz Yisrael. Some commentaries understand it as meaning in height, because as Kiddushin 69b states, Eretz Yisrael is higher than other lands.
41.
Shinar itself, however, is part of the Diaspora, as evident from Halachah 1.
42.
As mentioned above, there are commentaries who consider Ashkelon to be part of the land conquered by the Jews who ascended from Egypt, but not that conquered by the Jews ascending from Babylonia. Some also place Acre in this category.
43.
See the following halachah for the practical application of this principle.
44.
Gittin 47a derives this concept from Leviticus 25:23: "The entire land is Mine." Implied is that the land belongs to God and His ownership cannot be absolved through conquest by any earthly power.
This ruling was a point of question for the Rambam. As indicated by the notes of Rav Kappach to his translation of the Rambam's Commentary to the Mishnah (Pe'ah 4:9; Gittin 4:9, et al), the Rambam changed his mind concerning the issue several times and amended his text of the Commentary to the Mishnah accordingly. At first, he stated the opinion quoted here, then adopted the opposite view, that a gentile's acquisition does cause the agricultural obligations to be absolved, and finally returned to his original position. The Tur and the Shulchan Aruch (Yoreh De'ah 331:3-4) follow the Rambam's ruling here. See also Hilchot Shemitah VeYovel 4:29 where this issue is also discussed.
45.
In which instance, the agriculture laws would not be applicable, as stated in Halachah 2.
46.
The entire obligation to observe the agricultural laws in Syria is Rabbinic in origin (Halachah 4) and our Sages did not enforce their decrees in this instance.
47.
Halachot 15-19.
48.
I.e., completed the work involved in preparing them. See Hilchot Ma'aser 3:13.
49.
From the interpretation of the term by the Sages (Bechorot 11b), the intent seems to be that not only that the grain must belong to a Jew, but that he must perform the work to complete its preparation for use.
50.
I.e., for the produce to be obligated in the agricultural laws according to Scriptural Law, it must belong to the Jew and the Jew must complete the work involved with preparing it. If only one of these conditions was met, the obligations must be fulfilled only because of Rabbinic decree. See Halachah 13.
51.
The terumat ma'aser is sold to the priest and not given to him for the reason explained shortly afterwards by the Rambam. It cannot be kept by the owner, because he is forbidden to partake of it. Instead, it is consecrated and must be eaten by a priest in a state of ritual purity (Siftei Cohen 331:10).
52.
I.e., he must separate the first tithe to fulfill the agricultural obligations incumbent upon the produce, but is not obligated to give it to the Levites. There is no difficulty in him keeping the tithes, because, as the Rambam explains, he is not obligated to give them to the Levite and there is no prohibition against him partaking of them, because they are not consecrated at all and any person may partake of them, even when he is not in a state of ritual purity.
53.
The gentile.
54.
Had the gentile completed the tasks associated with preparing the grain, he would not have been under any obligation to make any of these separations. Hence, although the Jew is obligated to separate the various allocations, the obligation is primarily a ritual one and not a financial one. With the exception of the great terumah, he is not obligated to accept any loss and may keep the first tithes for himself.
55.
I.e., like the first tithe, the terumat ma'aser must be separated, but it need not be given to the priest.
56.
There is, by contrast, no such verse stated with regard to the great terumah. Hence, it is not considered the property of the owner, but instead, must be given - and not sold - to a priest.
57.
See below and Hilchot Ma'aserot 2:5 for a definition of this concept.
58.
I.e., the tithes to a Levite and the terumot to a priest. It is as if the produce grew on land belonging to the Jew from the outset.
59.
I.e., as explained in the previous halachah and notes, the terumot and the tithes must be separated even if they - or a portion of them - are kept by the owner.
60.
He may keep one-third of the tithes as his own. The rationale is that since the produce reached one third of its growth in the possession of the gentile, the Jew is not liable to give away the terumat ma'aser and the tithes for that portion of the crop. With regard to that portion, the concepts stated in the previous halachah apply. With regard to the remaining two thirds, it is considered as produced owned by a Jew and is obligated in all agricultural laws.
61.
As stated in the previous halachah, he must give the great terumah to the priest without receiving any return whatsoever.
62.
It is as if the produce grew in the possession of the gentile from the outset in which instance, they are exempt from all agricultural obligations, as stated in Halachah 11.
The Ra'avad objects to this ruling based on the principle stated in Halachah 10: "When a gentile purchases land in Eretz Yisrael, he does not cause it to be absolved from [the observance of] the mitzvot. Instead, its holiness is still intact." The Radbaz explains that this principle applies only when the gentile purchases the land, but not when he purchases merely produce. The Shulchan Aruch (Yoreh De'ah 331:6) quotes the Rambam's view.
63.
I.e., if the produce is later sold to a Jew, the Jew must separate the terumot and the tithes. The rationale is that since the produce grew in a Jew's possession, it is considered as Jewish produce.
64.
Our translation is based on the interpretation of Rav Yosef Corcus as quoted by the Kessef Mishneh. He explains that, based on the exegesis of Deuteronomy 18:4 by Bechorot 11b (see Halachah 11 and notes), as long as the work is completed by a gentile, the fact that the produce belongs to a Jew is not significant.
65.
In one of his responsa, the Rambam writes (based on Menachot 67a) that this decree was enacted lest Jewish landowners have gentiles complete the work associated with the crops to avoid having to separate the tithes.
66.
I.e., even according to Rabbinic Law.
67.
I.e., performs the task which completes the work associated with the produce at which time the obligation to separate the terumot and tithes takes effect.
68.
I.e., it is as if the produce belonged entirely to the gentile and the laws stated in Halachah 11 apply.
69.
The Rambam is referring to the wording of Challah 4:11: "One who purchases [land] in Syria is comparable to one who purchases [land] in the suburbs of Jerusalem."
70.
Halachah 4.
71.
Since the entire obligation to separate the terumot and tithes in Syria is Rabbinic in origin, our Sages applied it only when the Jew owned the land itself. Since the obligation to separate tithes when one purchases produce alone is merely Rabbinic in origin even in Eretz Yisrael, our Sages did not apply it in Syria.
72.
I.e., performs the task which completes the work associated with the produce at which time the obligation to separate the terumot and tithes takes effect.
73.
I.e., it is considered as if it was the gentile's produce entirely.
74.
The previous growth of the produce is not significant.
75.
Halachah 10.
76.
Our translation is based on the Rambam's definition of the term chocher in Hilchot Sechirut 8:1.
77.
Both the terms aris and mekabel refer to sharecropping agreements. The difference between them is that an aris is working for the owner of the field for a percentage of the crops (see Hilchot Shluchin 8:5), while a mekabel is renting the field from the owner for a percentage of the crops (Hilchot Sechirut 8:2).
78.
The motivating principle behind these laws is that renting the field is not equivalent to purchasing it, for the land itself does not become his (Avodah Zarah 15a).
In Eretz Yisrael, by contrast, a person entering any one of these types of agreements would be obligated to separate the tithes (Radbaz).
79.
See the Kessef Mishneh who debates whether, to be obligated, the Jew must purchase the field or it is sufficient for him to purchase the produce alone without purchasing the land. It appears that he concludes that if one does not purchase the field, he is exempt as indicated by Halachah 15.
80.
The Radbaz states that the Jew may not deduct from the tithes the portion of the produce that grew in the gentile's possession. Since it incurred the obligation for tithes while in the Jew's possession and was completed by him, everything else is not of consequence.
81.
I.e., when it reached a third of its development.
82.
As payment of the produce due the owner from his field.
83.
I.e., we allow for the possibility that the sharecropper sold the produce from the field and then purchased other produce to pay the owner his due. The rationale for this leniency is that since the obligation to tithe in Syria is Rabbinic in origin, as long as we are not definitely certain that it applies, we rule leniently. In Eretz Yisrael, he would have to separate the tithes (Radbaz).
84.
In such a situation, there is room to say that the principle of bereirah applies. Bereirah means that retroactively, it is considered as if the division that was ultimately made was made at the outset (see Hilchot Ma'aser 7:1). To explain within the context of the present situation: Were a portion of the field to belong to the gentile, there would be no obligation to separate the tithes from the grain that grew in that portion. To apply the principle of bereirah would mean that, after the division of the crops, it is clarified that at the outset, the portion of the field where the crops given to the gentile grew belonged to him. There is a debate among the Sages whether the principle of bereirah can be applied and with regard to halachah, the accepted general principle is that in question of Scriptural Law, it does not apply. Thus in Eretz Yisrael, where the obligation to tithe is one of Scriptural Law, we do not accept this principle and maintain that the Jew has a share in the grain given to the gentile and hence, it is under obligation to be tithed.
85.
In this instance, all authorities agree that the principle of bereirah is not applied.
86.
Produce which is forbidden because the terumot and the tithes were not separated from it.
87.
Hence if a Jew purchases that produce, he must separate the terumot and the tithes.
88.
In such an instance, there is room to say that the principle of bereirah should be applied, because the obligation to separate the tithes is Rabbinic in origin. Nevertheless, since the fundamental obligation is Scriptural, we rule stringently even with regard to this dimension which is Rabbinic (Radbaz).
89.
Halachah 13.
90.
When quoting these laws, the Shulchan Aruch (Yoreh De'ah 331:11) states that in the present age, when the obligation to separate terumot and tithes in Eretz Yisrael is Rabbinic in origin (see Halachah 26), the laws applying to produce grown in Syria also apply to produce grown in Eretz Yisrael.
91.
And from that verse which speaks of the obligation to separate challah, we learn that one is also obligated to separate the terumot and the tithes.
92.
The Ra'avad differs and maintains that the exemption from the obligation to tithe applies only according to Scriptural Law. According to Rabbinic Law, all authorities agree that one is obligated, for this produce is comparable to that of Ammon and Moav. The Radbaz does not accept this perspective, stating that there is no source which maintains that a Rabbinic obligation exists. The Radbaz does, however, qualify the Rambam's ruling, explaining that it applies only when the work that makes the produce obligated to be tithed is completed in the Diaspora. If this work is completed in Eretz Yisrael, the obligation to separate the tithes has already been incurred and they must be separated even if the produce was later taken to the Diaspora. For this reason, in most instances, terumah and tithes must be separated from produce that is grown in Eretz Yisrael in the present age and later exported to the Diaspora. This, however, applies to fruits only, not vegetables as stated in Chapter 2, Halachah 6.
93.
The Kessef Mishneh questions why the obligation to separate the tithes is only of Rabbinic origin. Since the concept is based on the exegesis of the same Biblical term as mentioned above, if the work that made the produce obligated to be tithed was performed in Eretz Yisrael, why is the obligation not Scriptural in origin? The Kessef Mishneh answers that since the prooftext mentions "the bread of the land," one can conclude that the obligation applies only to produce grown in the Holy Land itself. Alternatively, the Kessef Mishneh suggests that indeed if the work that makes the produce obligated to be tithed is completed only in Eretz Yisrael, the obligation is indeed Scriptural in origin. This ruling is quoted by the Siftei Cohen 331:22.
94.
Our translation is based on the Rambam's Commentary to the Mishnah (Challah 2:2).
95.
Even if it does not have a hole, since wood is porous, it is as if the earth on the ship is connected to the earth in Eretz Yisrael.
96.
I.e., if the trunk is located in Eretz Yisrael, the tithes must be separated from the produce. If it is located in the Diaspora, they need not.
The Rambam LeAm notes that the laws in this halachah must be qualified on the basis of Halachah 22. For if as stated there, everything depends on where the work that makes the produce obligated in the tithes is completed, of what difference does it make where the produce grows. That text explains that if the person separates tithes from produce that grew in the Diaspora before the work that makes the produce obligated in the tithes is completed, even if that work is completed in Eretz Yisrael, the tithes separated are not significant. For at the time, they were separated, there was no obligation to tithe the produce.
97.
Generally, if there is a hole in the bottom of a flowerpot, it is considered as if the plant is connected to the earth beneath it. Nevertheless, in this instance, Gittin 22a teaches that we follow the foliage of the plant and not the position of the hole in the flower pot.
98.
Who brought about a consecration of Eretz Yisrael that is effective until the present day, as stated in Halachah 5.
99.
More precisely, the majority of the Jewish people, for the majority is considered equivalent to the entire whole.
100.
There is no such phrase in the Torah stated with regard to terumah or the tithes. The commentaries explain that Ketubot 25a makes such a statement with regard to the mitzvah of challah based on Numbers 15:18 and the laws regarding terumah are derived from it. See also a parallel ruling in Hilchot Shemitah VeYovel 10:8.
101.
The Ra'avad differs with the Rambam and maintains that the obligation to separate terumah has the status of a Scriptural commandment in the present age. In his Kessef Mishneh, Rav Yosef Caro elaborates in support of the Rambam's position and in his Shulchan Aruch (Yoreh De'ah 331:2), he rules accordingly.
102.
In the era of Mashiach. At that time, the observance of all the agricultural laws will return to Scriptural status, as stated in Hilchot Melachim 11:1.
103.
Indeed, we find several sources (Yoma 9b) where our Sages criticized the majority of the people for remaining in Babylonia.
104.
The commentaries point to Ezra 2:62-63 as indicating that in the era of the Second Temple, terumah was still observed with the status of a Scriptural mitzvah. For Ezra and Nechemiah restricted the priests whose lineage was not affirmed from partaking of it. Nevertheless, it can be explained that at that time, they were expecting the majority of the people to return and then, the status of the mitzvah would revert to that of Scriptural origin. Lest confusion arise concerning these priests were this to occur, they enforced these restrictions.
105.
See Hilchot Ma'aser 1:7 which points to several dimensions of the equivalence between terumah and the tithes.
106.
Although in Halachah 1, the Rambam writes that the Scriptural status of terumah and the tithes is not dependent on the Temple, there is no contradiction to this halachah. If the majority of the Jewish people are located in Eretz Yisrael, these mitzvos have the status of Scriptural Law, even if the Temple is not standing. Conversely, even if the Temple is standing, if the majority of the Jewish people are not located in Eretz Yisrael (as was the case in the Second Temple era), the status of these commandments is Rabbinic (Radbaz).
Terumot - Chapter 2
1
[We are] obligated [to separate] terumah from food1[designated] for human [consumption],2 that is guarded,3 and that grows from the earth.4 It is a positive commandment5 to separate the first portion [of such crops] for a priest, as [Deuteronomy 18:4] states: "You shall give him the first portion of your grain, your wine, and your oil." Just as grain, wine, and oil are [agricultural produce that] is food that is designated for humans, grows from the earth, and has an owner - as indicated by the term "your grain,"6 - so, too, [we are] obligated to [separate] terumot and tithes from any analogous [agricultural produce].7
א
כל אוכל אדם הנשמר שגידוליו מן הארץ חייב בתרומה ומצוה עשה להפריש ממנו ראשית לכהן שנאמר ראשית דגנך תירושך ויצהרך תתן לו מה דגן תירוש ויצהר מאכל בני אדם וגידוליו מן הארץ ויש לו בעלים שנאמר דגנך אף כל כיוצא בהן חייב בתרומות וכן במעשרות:
2
[We are] obligated [to separate] terumah and tithes from vetch,8 even though it is not [usually] food for humans, since it is eaten [by humans] in a year of famine. [We are] obligated [to separate] tithes from siyah, hyssop,9 and koranit10 that are sown for human consumption. Similar laws apply to analogous species.
If they were sown as animal fodder, even though the person changed his mind and thought to use them for human [consumption] while they were still connected to the ground, they are exempt. For the intent [of the owner] while [the produce] is growing is of no consequence.11
[The following rules apply if] these herbs grow in a courtyard on their own. If the produce growing in the courtyard is guarded,12 [we are] obligated to [separate the tithes], for most probably it is for human consumption. If the produce within is not guarded, it is exempt.
ב
הכרשינין אף על פי שאינם מאכל אדם הואיל ואוכלין אותן בשני רעבון חייבין בתרומה ומעשרות הסיאה והאזוב והקורנית שזרען מתחלה לאדם חייבין במעשר וכן כל כיוצא בהן זרען למאכל בהמה אע"פ שנמלך וחשב עליהן לאדם כשהן מחוברין פטורין שמחשבת חבור אינה כלום עלו מאליהן בחצר אם היא חצר המשמרת פירותיה הרי אלו חייבין שסתמן לאדם ואם אינה משמרת פירותיה פטורה:
3
Seeds of garden vegetables that are not eaten, e.g., turnip seed, raddish seed, onion seed, and the like are exempt from terumah and tithes, because they are not used for human consumption. [We are,] by contrast, obligated [to separate] terumah and tithes from caraway seed.13
ג
זרעוני גינה שאינן נאכלים כגון זרע לפת וזרע צנון וזרע בצלים וכיוצא בהן פטורים מן התרומה ומן המעשרות מפני שאינן אוכל אדם אבל הקצח חייב בתרומה ובמעשרות:
4
Blossoms of chilba,14 mustard seed, white beans, capers, and the caper bark15 are exempt, because they are not considered as produce.
When does the above apply? When they were sown for seed. When, however, they were sown for their produce, there is an obligation [to tithe].16 Similarly, there is an obligation [to tithe] caper berries, because they are produce.
ד
תמרות של תלתן ושל חרדל ושל פול הלבן ושל צלף והקפריסין של צלף פטורים מפני שאינן פרי בד"א בשזרען לזרע אבל זרען לירק הרי אלו חייבים וכן האביונות של צלף חייבים מפני שהן פרי:
5
When coriander was sown for seed, its vegetable is exempt from terumah and the tithes.17 If it was sown as a vegetable, we must separate terumot and tithes from both the vegetables and the seed.18 Similarly, when shevet19 is sown for seed, its vegetable is exempt from terumah and the tithes. If it was sown as a vegetable, we must separate terumot and tithes from both the vegetables and the seed. The seed capsules need not be tithed. If he sowed it for the sake of the seed capsules, he must separate terumot and tithes from the vegetables, the seed, and the seed capsules. Similarly, when cress and wild cress20 were sown as a vegetable, we must separate tithes from both the seed and the vegetables.
What is meant by [the statement] we must separate tithes from both the seed and the vegetables? That if he gathered the vegetables to eat them, he must separate terumah and the tithes and [only] then, eat. When [he allows the plant] to dry [and produce] seeds which he gathers, he must make these separations from the seed.
ה
כסבר שזרעה לזרע ירק פטור מן התרומה ומן המעשרו' זרעה לירק מפריש תרומות ומעשרות מן הירקות ומן הזרע וכן השבת שזרעה לזרע ירקה פטור זרעה לירק מתעשרת זרע וירק ואינה מתעשרת זרין זרעה לזרין מפריש תרומה ומעשרות מן הזרע ומן הירק ומן הזרין וכן השחלים והגרגר שזרען לזרע מתעשרין זרע וירק כיצד מתעשרין לזרע ולירק שאם לקט הירק לאוכלו מפריש תרומה ומעשרות ואח"כ יאכל וכשייבש ויאסוף הזרע שלו מפריש מן הזרע:
6
Even though vegetables are used for human consumption, the obligation to tithe them is only Rabbinic in origin.21 [The rationale is that] with regard to the tithes, [Deuteronomy 14:22] speaks of "the yield of your planting." Now the term tevuah [translated as "yield"] refers to grain and the like. Vegetables are not included as tevuah.
Similarly, it appears to me22 that this also applies with regard to terumah, for with regard to terumah, it is stated: "your grain, your wine, and your oil." Implied is that the obligation is applied to all species resembling those.23 Instead, terumah which is separated from vegetables is a Rabbinic decree like their tithes.
ו
הירקות אף על פי שהן מאכל אדם אינן חייבין במעשרות אלא מדבריהן לפי שנאמר במעשר תבואת זרעך תבואה וכיוצא בה אבל הירקות אינן בכלל התבואה וכן יראה לי שהוא הדין בתרומה שהרי נאמר בה דגנך תירושך ויצהרך כל הדומה לאלו אבל תרומת הירק מדבריהם כמעשר:
7
We do not separate terumah and tithes from vegetables in the Diaspora, even in the places where we said that tithes should be separated,24 Similarly, vegetables that come from the Diaspora to Eretz Yisrael, even though there is earth in their roots,25 they are exempt26 and nothing was decreed concerning them.27
When grain or legumes are sown for their vegetables, the person's intent is not considered of consequence because of the prevailing conception of most people. [Hence,] their vegetables are exempt and [we are] obligated [to separate] terumah and tithes from their kernels.
ז
אין מפרישין תרומות ומעשרות מן הירק בחוצה לארץ ואפילו במקומות שאמרנו שמפרישין בהן מעשרות וכן ירק הבא מח"ל לארץ אע"פ שיש עפר בעקריה ה"ז פטור ולא גזרו עליו התבואה והקטנית שזרען לירק בטלה דעתו אצל כל אדם והירק שלהן פטור והזרע חייב בתרומה ומעשרות:
8
ח
התלתן אף על פי שאינו אוכל אדם כשיקשו הואיל ורוב האדם אוכלין אותן בתחלתן הרי הן חייבין בתרומה ומעשר:
9
The following are exempt from terumah and tithes: Leket, shichachah, pe'ah, individual grapes that separate from a cluster, and underdeveloped grape clusters.32 This applies even if [a poor person] collects them in a grainheap.33 If, however, he collects them in granary in the field, it is established that there is an obligation for tithes upon them and terumah and tithes must be separated from them.34 If, however, he collects them in a granary in a town, they are exempt, for the matter is spoken about and everyone knows that [the produce] is leket, shichachah, and pe'ah.
ט
ואלו פטורין מן התרומה ומן המעשרות:
הלקט והשכחה והפאה והפרט והעוללות אפילו העמיד מהן כרי ואם עשה מהן גורן בשדה הוקבעו למעשרות ומפריש מהן תרומה ומעשרות אבל אם עשה הגורן בעיר פטורין שהרי קול יש להן שהכל יודעין שהן לקט או שכחה או פאה:
10
One is obligated [to separate] terumah and tithes from leket, shichachah, and pe'ah [left] by a gentile35 unless he declared them ownerless. Similarly, if grain and olives did not reach a third of their growth, they are exempt from terumah and the tithes.36
How can one know [whether produce has reached a third of its growth]? When [the kernels] would grow if they were sown,37 it is known that it has reached a third of its growth. If a person transgressed and separated [terumah] from grain and olives before they reached a third of their growth, [the separated produce] is not terumah.38
י
הלקט והשכחה והפאה של עכו"ם חייבין בתרומה ומעשרות אא"כ הפקיר וכן התבואה והזיתים שלא הביאו שליש פטורין מן התרומה ומן המעשרות ומניין יודע כל שזורעה ומצמחת בידוע שהביאה שליש עבר והפריש מתבואה וזיתים שלא הביאו שליש אינה תרומה:
11
יא
וכן ההפקר פטור מן התרומה ומן המעשרות ואפילו הפקירו העכו"ם לו אבל הזורע שדה הפקר חייב בתרומה ומעשרות:
12
When a person declares standing grain ownerless, takes possession of it, and then transgresses and separates terumah,41 the laws of terumah apply to the produce separated.42If, however, he declared sheaves [of grain] ownerless, takes possession of them, and transgresses and separates terumah, the laws of terumah do not apply to the produce separated.43 Similarly, whenever a person separates [terumah] from produce from which terumah is not obligated to be separated, the laws of terumah do not apply to the produce separated.
Similarly, with regard to tithes, produce which the majority of people do not ordinarily sow in their gardens and fields, but instead, can be assumed to have grown ownerless are exempt from terumah and tithes. [This includes] garlic that makes one cry, onions of Rikpah,44 a pearled Cilcilian bean, Egyptian lentils,45 and the like.
יב
הפקיר קמה וזכה בה ועבר והפריש ממנה תרומה ה"ז תרומה אבל אם הפקיר שבלים וזכה בהן ועבר והפריש מהן תרומה אינה תרומה וכן כל המפריש מדבר שאינו חייב תרומה אינה תרומה וכן במעשרות דברים שאין דרך רוב בני אדם לזורען בגנות ובשדות אלא חזקתן מן ההפקר פטורין מן התרומה ומן המעשרות כגון השום בעל בכי ובצל של רכפה וגריס הקלקלי ועדשי' המצריות וכיוצ' בהן:
13
[The following laws apply if] produce from which we are obligated to separate terumah becomes mixed with produce which is exempt,46 e.g., olives gathered by the poor47become mixed with olives reaped [by the owner], underdeveloped grape clusters48 become mixed with grapes that were harvested. If the person has other produce,49 he separates [terumah from it] for the produce upon which the obligation lies according to the appropriate reckoning.50If this is all the produce the person has, he should separate terumah and terumat ma'aser for the entire mixture,51 as if there was an obligation to separate terumah from the entire amount.52 He should separate the first and second tithes for the produce upon which the obligation lies according to the appropriate reckoning.53
יג
נתערב דבר שחייב בתרומה בדבר שאינו חייב כגון זיתי ניקוף שנתערבו בזיתי מסיק וענבי עוללות בענבי בציר אם יש לו פירות אחרות מוציא על החייב לפי חשבון ואם אין לו אלא אלו מפריש תרומה ותרומת מעשר על הכל וכאילו הכל חייב בתרומה ומפריש מעשר ראשון ושני לפי חשבון דבר החייב:
14
Terumah [must be given] to a priest whether it is in a state of ritual purity or not. Even if all the grain or the wine became impure before [terumah] was separated, he is obligated to separate the terumah that is impure and give it to a priest, as [Numbers 18:8] states: "And behold I have given you the watch over My terumah,"54 i.e., whether it is pure or impure. The pure [terumah] may be eaten by the priests and they can benefit from the impure [terumah] by burning it.55 If it is oil, it can be kindled [as fuel for a lamp]. If it is grain or the like, it can be used as fuel for an oven.56
יד
התרומה לכהן בין טהורה בין טמאה אפילו נטמא הדגן או התירוש כולו קודם שיפריש ה"ז חייב להפריש ממנו תרומה בטומאה וליתנה לכהן שנאמר ואני נתתי לך את משמרת תרומותי אחת טהורה ואחת טמאה הטהורה נאכלת לכהנים והטמאה יהנו בשריפתה אם היה שמן מדליקין אותו ואם היה דגן וכיוצא בו מסיקין בו את התנור:
15
Similarly, if terumat ma'aser became impure - or if the tithes became impure, he must separate [terumat ma'aser] in impurity and give it to a priest to benefit from by using it as fuel.
טו
וכן תרומת מעשר אם נטמאת או נטמא המעשר מפרישין אותה בטומאה וניתנת לכהן ליהנות בשריפתה:
16
Anyone who separates the great terumah or terumat ma'aser should recite a blessing before separating it, just as one recites a blessing over the observance of all the mitzvot, as we explained in [Hilchot] Berachot.57
טז
כל המפריש תרומה גדולה או תרומת מעשר מברך קודם שיפריש כדרך שמברכין על כל המצות כמו שביארנו בברכות:
17
Terumah - even impure terumah - should not be taken from Eretz Yisrael to the Diaspora.58 We should not bring terumah from the Diaspora to Eretz Yisrael.59 If it was brought [from the Diaspora], it should not be eaten, because it is impure because [of contact with] the earth of the nations.60 It should not be burnt, lest people say: "We saw terumah that did not become impure being burnt." It should not be returned to the Diaspora, lest people say: "Terumah may be taken [from Eretz Yisrael] to the Diaspora." Instead, we leave it until it becomes impure because of a known source of impurity61 or until the day before Pesach if it was leaven,62 and then it will be burnt.
יז
אין מוציאין תרומה מהארץ לחוצה לארץ אפילו טמאה ואין מביאין תרומה מחוצה לארץ לארץ ואם הביא לא תאכל מפני שהיא טמאה בארץ הכותים ולא תשרף שלא יאמרו ראינו תרומה שלא נטמאת נשרפת ולא תחזור לחוצה לארץ שמא יאמרו מוציאין תרומה לחוצה לארץ אלא מניחין אותה עד שתטמא טומאה ידועה לכל או עד שיבא ערב הפסח אם היתה חמץ ותשרף:
FOOTNOTES
1.
To exclude herbs grown as dyes and the like. This is derived from the fact that the prooftext cited states: "And you shall eat" [the Rambam's Commentary to the Mishnah (Ma'aserot 1:1)].
2.
In contrast to animal fodder (Shabbat 68a).
3.
By its owner, rather than left ownerless (the Rambam's Commentary to the Mishnah, loc. cit.).
4.
This excludes mushrooms whose roots do not enter the earth.
5.
Sefer HaMitzvot (positive commandment 126) and Sefer HaChinuch (mitzvah 507) include this commandment among the 613 mitzvot of the Torah.
6.
I.e., grain that someone calls his own.
7.
I.e., the Rambam considers grain, wine, and oil as examples, teaching that all similar produce must be tithes. Other commentaries (the Ra'avad, gloss to Hilchot Ma'aser 1:9; Rashi, Berachot 36a) maintain that, according to Scriptural Law, we are obligated to separate terumotand the tithes from only these three types of produce. They maintain that the obligation to separate the tithes from other types of produce is Rabbinic in origin. See also Halachah 6.
8.
Beans that are used as animal fodder.
9.
This is the common translation for the term aizov. In his notes to the Rambam's Commentary to the Mishnah, Sh'vi'it, ch. 8, note 6, Rav Kappach identifies the Arabic term used by the Rambam as "oregano."
10.
In his Commentary to the Mishnah (Ma'aserot 3:3), the Rambam identifies these species as types of hyssop that grow wildly in gardens and courtyards.
11.
This is a principle applicable in other halachic contexts as well. See Hilchot Tuma'at Ochalin 3:3.
12.
E.g., it has a fence or the like around it.
13.
For it is used for human consumption. The Radbaz maintains that the obligation is Scriptural in origin.
14.
A pungent herb.
15.
Our translation is taken from the Rambam's Commentary to the Mishnah (Ma'aserot 4:6).
16.
The Radbaz maintains that the obligation is Rabbinic in origin.
17.
Since it was sown as seed, the vegetables that grow are of no consequence.
18.
For even the seed can be used for human consumption.
19.
In his notes to the Rambam's Commentary to the Mishnah (Pe'ah, ch. 3, note 4), Rav Kappach identifies this as dill.
20.
See Rav Kappach's Commentary to the Mishnah (Ma'aserot 4:5).
21.
The obligation to make these separations from other fruits, by contrast, is Scriptural in origin. See Halachah 1 and notes.
22.
The Rambam's use of this expression in this instance has raised questions. Generally, he employs this expression to refer to laws that he derives through his powers of deduction without a previous Rabbinic source. In this instance, however, this concept is explicitly stated in the Jerusalem Talmud (Challah 4:4) and in the Babylonian Talmud (Zevachim 76a).
23.
And vegetables are not comparable to these species.
24.
See Chapter 1, Halachah 1, which states that tithes should be separated in Babylon, Ammon and Moab. Nevertheless, since there is no Scriptural obligation to tithe vegetable, our Sages did not impose such an obligation in the Diaspora. Thus even when vegetables from Eretz Yisrael are exported to the Diaspora in contemporary times, there is no need to separate terumah and tithes.
25.
And thus they will continue growing in Eretz Yisrael.
26.
According to Scriptural Law. Even though there is an obligation on other produce as stated in Chapter 1, Halachah 22, our Sages did not extend this obligation to vegetables.
27.
By the Sages.
28.
An herb identified as chilbah, a sharp and pungent herb used in Eretz Yisrael today.
29.
And thus there are certain laws (see Chapter 11, Halachah 9; Chapter 12, Halachah 7) that deal with chilbah as if it were not fit for human consumption.
30.
When it is still soft and edible.
31.
The Ra'avad takes issue with the Rambam, noting that in Halachah 4, he ruled that chilbah blossoms are exempt. The Kessef Mishneh explains that there is no contradiction, for there is a difference between chilbah and chilbah blossoms.
32.
As explained in Hilchot Matanot Aniyim, all of these are portions of one's crops that must be given to the poor. Since they are ownerless, they are exempt according to Scriptural Law, as indicated by Halachah 1.
The Rambam's statements are based on Challah 1:3. That mishnah does not, however, mention individual grapes that separate from a cluster and underdeveloped grape clusters. Nevertheless, since they are also presents given to the poor from our produce, the same laws apply to them.
33.
Although the Jerusalem Talmud (Kilayim 6:2) equates a granary with a grainheap, the Babylonian Talmud (Berachot 40b) mentions only a granary (Kessef Mishneh).
34.
As evident from the continuation of the Rambam's statements, the obligation is Rabbinic in origin, lest an observer think that the harvesting process will have been completed by the owner of the field without the agricultural obligations being met. See Berachot, loc. cit.
35.
A gentile is not required to leave these presents for the poor. Hence, if he does leave them, they are not given that status. Nevertheless, they are not considered as ownerless, but rather as a present given by the gentile to the poor (Radbaz). Hence, the produce is considered as produce from a gentile acquired by a Jew. If the Jew completes the work associated with the produce, terumah and the tithes must be separated from [Chapter 1, Halachot 10-11; see also the Rambam's Commentary to the Mishnah (Pe'ah 4:9)].
36.
Because the produce is not considered significant until it reaches that size (Siftei Cohen 331:28).
37.
Our translation is based on the Rambam's Commentary to the Mishnah (Ma'aserot 1:3).
38.
If a separation was made from produce that was exempt for produce that was liable, a new separation must be made and none of the prohibitions applying to terumah are associated with the produce separated originally.
39.
Although declaring property ownerless is in certain matters equivalent to taking a vow (Hilchot Nedarim 2:14) and the laws of vows do not apply to a gentile, when a gentile declares property ownerless, his declaration is effective. This concept is not accepted by all authorities and some even suggest alternate versions of the Mishneh Torah. Nevertheless, it is borne out by the Rambam's Commentary to the Mishnah (Pe'ah, loc. cit.).
40.
For the crops themselves are not ownerless (Radbaz).
41.
He is considered to have transgressed, because, according to law, there is no obligation to separate terumah from such produce. Even though the original owner himself took possession of the field, there is no difference between it and other ownerless crops. See Hilchot Matanot Aniyim 5:27.
42.
Since while the grain is standing, separating a portion as terumah would not be effective, if it was declared ownerless at that time, that declaration does not prevent the separation of terumah afterwards from being effective [Jerusalem Talmud (Ma'aserot 1:1)].
43.
Since terumah separated from sheaves is effective (even though all the work associated with preparing crops is not completed), if the sheaves are declared ownerless, that declaration prevents the separation of terumah from being effective (ibid.).
44.
Our translation is based on the Rambam's Commentary to the Mishnah (Ma'aserot 5:7) where he explains that these species of garlic and onion are so pungent that they cause people to cry. He does, however, allow for the possibility that the Hebrew terms refer to names of places.
45.
These types of beans and lentils are of abnormal shape and grow wild (ibid.).
46.
And a separation between the two cannot be made.
47.
From which terumah need not be separated.
48.
These types of beans and lentils are of abnormal shape and grow wild (ibid.).
49.
From which he is obligated to separate terumah, but from which he did not separate it as of yet.
50.
I.e., if five pounds of grapes from which there was an obligation to separate terumah become mixed with other grapes, we separate an amount of terumah sufficient for five pounds of grapes from an additional source of grapes. With regard to the measure of terumah appropriate to give, see the following chapter.
51.
This is speaking about an instance where wine was made from the grapes and oil from the olives. Hence every drop contains a mixture of produce from which terumah is obligated to be separated and produce upon which there is no obligation.
52.
He cannot merely separate the appropriate amount from the mixture, because one may not separate terumah (or tithes) from produce upon which there is no obligation for produce upon which there is an obligation. Since in every drop that he separates, there is a portion upon which there is no obligation, that separation is not effective (Siftei Cohen 331:28). As the Rambam writes in his Commentary to the Mishnah (Challah 3:9), one must be stringent and separate terumah and terumat ma'aser for the entire amount, because one is liable for death at the hand of heaven for partaking of produce from which these allocations were not made properly.
In that source, the Rambam adds that the owner must buy the olives or the grapes to be given to the poor from them before he takes possession of the entire mixture.
53.
The Siftei Cohen 331:29 and the Turei Zahav 331:7 explain that the intent is that one should separate the tithes for the entire amount, but give the Levite only the tithe for the amount upon which the obligation originally lay. In this manner, he will not have separated the tithes from produce upon which there is no obligation and yet will not have given the Levite more than would have had to.
54.
In the verse, the noun terumah uses a plural form alluding to two types of terumah: pure terumah and impure terumah. See also Hilchot Ma'aser 6:2.
55.
It is forbidden to partake of it.
56.
It may not, however, be given to animals as animal fodder. See Sefer HaMitzvot (positive commandment 90) which states that it is a mitzvah to burn impure terumah. Impure terumah from fruits that will not be useful as fuel must be buried.
57.
As stated in Hilchot Berachot 11:2, 6, 12, a blessing should be recited before the observance of every positive commandment.
58.
If the terumah is pure, it should not be taken to the Diaspora, because the very earth of the Diaspora is considered as impure by Rabbinic decree (see Hilchot Tuma'at Meit, ch. 11) and the terumah will become impure. Even if the terumah was already impure, it should be burnt in Eretz Yisrael. See Sh'vi'it 6:5.
59.
Lest the priests seek to leave Eretz Yisrael to collect it [Jerusalem Talmud (Sh'vi'it 6:6)].
60.
I.e., by Rabbinic decree.
61.
i.e., it is forbidden in the Diaspora, because of the doubt that perhaps it came into contact with a corpse. Nevertheless, we do not burn it until we know certainly that it became impure.
62.
For all leaven must be burnt at this time.
Terumot - Chapter 3
1
There is no minimum requirement for the great terumah according to Scriptural Law, as [implied by Deuteronomy 18:4]: "The first of your grain," i.e., even the slightest amount. Even one kernel of grain fulfills the requirement for the entire grain heap. As an initial and prefatory measure, one should separate only according to the measures specified by our Sages. In the present age, when [the terumah] will be burnt because of impurity, a person may separate even the smallest amount as an initial and prefatory measure.1
א
תרומה גדולה אין לה שיעור מן התורה שנאמר ראשית דגנך כל שהוא אפילו חטה אחת פוטרת הכרי ולכתחלה לא יפריש אלא כשיעור שנתנו חכמים ובזמן שהיא עומדת לשריפה מפני הטומאה יש לו להפריש כל שהוא לכתחלה:
2
What is the measure that our Sages established? A generous measure is one fourtieth [of the crop]. The average [measure] is one fiftieth and a parsimonious measure is one sixtieth.
ב
וכמה הוא שיעורה שנתנו חכמים עין יפה אחד מארבעים והבינונית אחד מחמשים רעה אחד מששים ולא יפחות מאחד מששים:
3
As an initial and preferred measure, we may separate one sixtieth [of the crop] as terumah from species to which the priests do not pay attention, e.g., carobs2 and kilisin beans.
[Similarly,] we [may separate] one sixtieth [of the crop as terumah] in the following situations: terumah separated from produce grown from terumah,3 terumah that is mixed [with tevel],4 or impure terumah that became impure against one's will or inadvertently,5terumah taken from consecrated crops,6 terumah [separated in] the Diaspora, terumah from ketzach, kilisin, carobs,7 poor quality wild figs, red barley kernels, and the like,8 and produce grown in a flower-pot that does not have a hole.9
Similarly, when guardians separate [terumah] from the produce of orphans, they should separate one sixtieth.10
ג
כל תרומה שאין הכהנים מקפידין עליה כגון תרומות החרובין והקליסין ניטלת לכתחלה אחד מששים ואלו ניטלין אחד מששים:
תרומת גידולי תרומה וערובי תרומה ותרומה טמאה שהיתה הטומאה באונס או בשגגה ותרומת הקדש ותרומת חוצה לארץ ותרומת הקצח והקליסין והחרובין והגמזיות והתורמוסין ושעורים אדומיות וכיוצא בהן ופירות עציץ שאינו נקוב וכן האפוטרופסין כשתורמין פירות יתומים תורמין אחד מששים:
4
One should not11 separate this terumah with a measure, a scale, or by number, because [the Torah] did not specify a measure for this [allocation]. Instead, one makes an estimation and separates one fiftieth12 according to his conception.13One may, however, separate terumah from [produce that is] measured, weighed, or counted.14 He should not separate terumah using a basket or a container whose measure is known.15 He may, however, separate terumah by [filling] half or a third of their measure. One should not separate terumah [by using] half [a measure of] a se'ah, because its half is also a measure.
ד
אין תורמין תרומה זו לא במדה ולא במשקל ולא במנין לפי שלא נאמר בה שיעור אלא אומד ומפריש בדעתו כמו אחד מששים אבל תורם הוא את המדוד ואת השקול ואת המנוי ולא יתרום בסל ובקופה שמדתן ידועה אבל תורם הוא בהן חציין או שלישן ולא יתרום בסאה חציה שהחציה מדה:
5
When a person separates a large measure of terumah,16 as long as he leaves a certain portion as ordinary produce,17 [the separated portion] is terumah. If, however, he said: "All of this produce is terumah," his statements are of no consequence.18
If a person intended to separate one tenth [of his crop] as terumah, but it happened that he actually set aside one sixtieth, [the separated portion] is terumah.19 If, however, he intended to sixtieth as terumah, but it happened that he actually set aside one fiftieth, [the separated portion] is not terumah.20
ה
המרבה בתרומה הואיל ושייר מקצת חולין הרי זו תרומה אבל אם אמר כל הפירות האלו תרומה לא אמר כלום המתכוין לתרום אחד מי' ועלתה בידו אחד מששים תרומתו תרומה נתכוון לתרום אחד מששים ועלתה בידו אחד מחמשים אינו תרומה:
6
When a person sets aside terumah and it happened that he gave one twentieth [of his crop],21 [the separated portion] is terumah.22 If he set aside terumah and it happened that he gave one sixtieth [of his crop] and hence, he added more produce for the sake of terumah,23 the tithes must be separated from that additional amount.24 The priest must separate them and only then may he partake of it.25
If a person set aside terumah26 and it happened that he gave one sixty-first [of his crop], [the separated portion] is terumah, but he must set aside a second portion to complete the measure that he originally intended to give. This additional measure may be set aside with a measure, a scale, or by number.27 He should set aside [the terumah] only from the produce that is encompassed [in the same area] as is true with regard to the initial separation [of terumah].28
ו
המפריש תרומה ועלתה בידו אפי' אחד מעשרים תרומתו תרומה תרם ועלתה בידו אחד מששים וחזר והוסיף לשם תרומה אותה התוספת חייבת במעשרות ומפריש ממנה הכהן המעשרות ואח"כ יאכלנה תרם ועלתה בידו אחד מששים ואחד הרי זו תרומה ויחזור ויתרום פעם שנייה כדי להשלים השיעור שבדעתו והתוספת הזאת יש לו להפרישה במדה או במשקל או במנין אבל לא יפרישנה אלא מן המוקף כראשונה:
7
ז
המפריש מקצת התרומה אותו המקצת אינו תרומה והרי הוא כחלק הכרי ואעפ"כ צריך להפריש תרומת אותו מקצת ממנו ולא יפריש עליו מפירות אחרות:
8
When a person separates a portion of terumah from one grain heap and a portion of terumah from a second grain heap of the same species, he should not separate terumah from one grain heap for the other.31
[The following rules apply when a person] says: "The terumah for this grain heap is in its midst." If he specified a place - on the north side or the south - he has designated terumah and is obligated to separate terumah from that [portion of the grain heap]. If he did not specify a place, his statements are of no consequence.32
ח
המפריש מקצת תרומה מכרי זה ומקצת תרומה מכרי אחר ממינו ה"ז לא יתרום מזה על זה האומר תרומת הכרי זה לתוכו אם אמר בצפונו או בדרומו קרא שם וחייב להפריש ממנו תרומתו ואם לא ציין במקום לא אמר כלום:
9
ט
אמר תרומת הכרי זה והכרי הזה כזה מקום שנסתיימה תרומתו של ראשון שם נסתיימה תרומתו של שני:
10
י
תרומת מעשר אין מפרישין אותה באומד אלא מדקדק בשיעורה ואפילו בזמן הזה שהרי שיעורה מפורש בתורה:
11
[Produce] that is usually measured in volume, should be measured in volume. [Produce] that is weighed should be weighed and if it can [easily] be counted, it should be counted. If it could [easily] be counted, weighed, or measured in volume, it is praiseworthy to count it,38 more praiseworthy to measure its volume, and most praiseworthy to weigh it.39
יא
דבר שדרכו למדור מודד ודבר הנשקל שוקל דבר שאפשר למנותו מונה היה אפשר למנותו ולשוקלו ולמודדו המונה משובח והמודד משובח ממנו והשוקל משובח משניהן:
12
The mitzvah [to separate] terumat ma'aser is for a Levite to separate it from the tithe [given] him, as [Numbers 18:26] states: "When you take the tithe from the children of Israel...."40 An Israelite may separate terumat ma'aser and give it to a priest41 and then give the tithes to a Levite after separating the terumat [ma'aser] from it, i.e., a tenth of a tenth.
יב
מצות תרומת מעשר שיפריש אותן בן לוי ממעשרו שנאמר וכי תקחו מאת בני ישראל את המעשר ויש לישראל להפריש אותה וליתנה לכהן ויתן המעשר ללוי אחר שיפריש ממנו תרומתו שהיא מעשר מן המעשר:
13
When an Israelite separates the first tithe while the crop is still stalks [of grain] and gives it to the Levite before it was threshed and before he separated the great terumah, the Levite is not required to separate the great terumah from it after he threshes it, only terumat ma'aser.42
If, however, the Israelite threshed [the crop]43 and separated a tithe of the grain and gave it to the Levite before he separated the great terumah, the Levite is obligated to separate the great terumah and terumat ma'aser, since [the crop] has already been [separated into kernels of] grain, the obligation [to separate] terumah has fallen upon it, as [implied by the phrase]: "The first of your grain."44
יג
ישראל שהפריש מעשר ראשון כשהוא שבלים קודם שידוש ויפריש תרומה גדולה ונתנו ללוי אין הלוי חייב להפריש ממנו תרומה גדולה אחר שידושנו אלא תרומת מעשר בלבד אבל אם דש ישראל והפריש המעשר מן הדגן קודם שיפריש תרומה גדולה [ונתנו ללוי חייב הלוי להפריש ממנו תרומה גדולה] ותרומת מעשר מאחר שנעשה דגן נתחייב בתרומה שנאמר ראשית דגנך:
14
When a Levite took grain while it was in stalks, he should not give the terumah to the priest in stalks. Instead, we penalize him [and require him] to thresh [the crop], winnow it, and give the priest a tenth of a tenth of the kernels of the grain.45 He is not required to give him a tenth of the straw or the chaff.46 If he set aside terumat ma'aser while the crop was in stalks as it was given to him, he must crush it and give the priest the kernels and the straw.47
Why did they penalize him and make him crush it? Because he accepted the tithe while it was in the stalks and thus precluded the separation of the great terumah.
יד
בן לוי שלקח מעשר שבלים לא יתן תרומתו לכהן שבלים אלא קונסין אותו לדוש ולזרות וליתן לו מעשר מן המעשר מן הדגן ואינו חייב ליתן לו מעשר מן התבן או העצה ואם הפריש תרומת מעשר שבלים כמו שנתנו לו ה"ז כותש ונותן לכהן את הזרע ואת התבן ומפני מה קנסוהו לכתוש מפני שלקח המעשר שבלים והפקיע ממנו תרומה גדולה:
15
When an Israelite tells a Levite: "My father told me: 'I have ma'aser for you in my possession,' we are not concerned about [the possibility of] it containing terumat ma'aser. [We are confident] that his father separated the terumat ma'aser. Therefore he commanded him that the [entire] tithe should be given to the Levite.48
If [the Israelite] told [the Levite]: "My father told me: 'I have a kor49of ma'aser for you in my possession,' we are concerned about [the possibility of] it containing terumat ma'aser.
טו
בן ישראל שאמר ללוי כך אמר לי אבא מעשר לך בידי אין חוששין לתרומת מעשר שבו שהרי אביו הפריש תרומתו ולפיכך צוהו שזה המעשר לפלוני הלוי ואם אמר לו כך אמר לי אבא כור מעשר יש לך בידי חוששין לתרומת מעשר שבו:
16
Terumat ma'aser that is an eight of an eight [of a log]50should be brought to a priest. For less than that, [we do not trouble him] to bring it to a priest.51 Instead, he may throw it into the fire and burn it.52 With regard to wine and oil, by contrast, even the smallest amount [of terumat ma'aser] should be brought to a priest53 provided it is definitely terumat ma'aser and ritually pure.54 If it was ritually impure or if it was demai,55 if it does not contain [the above] measure, he is not required to trouble himself with it. Instead, he should burn it.
טז
תרומת מעשר שהיה בה אחד משמונה בשמינית מוליכה לכהן פחות מכן אינו מטפל להוליכה אלא משליכה באור ושורפה וביין ובשמן אפילו כל שהוא מוליכה לכהן ובלבד שתהא תר"מ ודאית וטהורה אבל אם היתה טמאה או שהיתה של דמאי אם אין בה כשיעור אינו מטפל בה אלא שורפה:
17
We should separate the great terumah only from [produce] in the same location.56 What is implied? A person had 50 se'ah in one room57 and 50 se'ah in another,58 he should not separate two se'ah from one room for the entire 100 se'ah, for he would be separating produce from one location for produce from another.
[After the fact,] if one separated terumah from one location for produce in another, the separation is effective,59 provided the produce separated [as terumah] is protected. If, however, a person possessed jugs of oil and/or wine and saw that they were breaking, should he say: "These are terumah for the produce in my home,"60his words are of no consequence.61
יז
אין תורמין תרומה גדולה אלא מן המוקף כיצד היו לו חמשים סאה בבית זה וחמשים סאה בבית אחר לא יפריש מאחד מהן שתי סאים על המאה שנמצא מפריש ממקום זה על מקום אחר ואם הפריש שלא מן המוקף תרומתו תרומה והוא שיהיה המופרש שמור אבל אם היה טעון כדי יין או שמן וראה שמשתברין ואמר הרי הן תרומה על פירות שבביתי לא אמר כלום:
18
When produce is scattered in a room or there are two granaries in the same room,62 one may separate terumah from one for the entire amount.63When sacks of grain, spheres of dried figs, or jugs of figs are in the same place, one may separate from one for the entire amount. With regard to jugs of wine, until one has sealed their lids closed, he may separate terumah from one for the entire amount.64After they have been sealed, he must separate terumah from each one individually.65
יח
פירות המפוזרין בתוך הבית או שתי מגורות שבבית אחד תורם מא' על הכל שקי תבואה ועיגולי דבילה וחביות של גרוגרות אם היו בהקיפה אחת תורם מאחת על הכל חביות של יין עד שלא סתם את פיהן תורם מאחד על הכל משסתם תורם מכל אחת ואחת:
19
When a person was gathering bunches of vegetables and leaving them in [his] garden, he may separate terumah from one for the entire amount.66 If he brings another type of produce between them, he must separate terumah from each one individually. If he brought several species together in a container, e.g., cabbage on top, cabbage on bottom, and another species in between, he should not separate terumah from the top head for the bottom head.67
יט
היה מלקט גפי ירק ומניח בגינה תורם מאחד על הכל הביא מין אחד ביניהן תורם מכל אחד ואחד הביא מינין הרבה בקופה כרוב מלמעלה וכרוב מלמטה ומין אחר באמצע לא יתרום מן העליון על התחתון ואם הקיף חמשה ציבורים בגורן תורם מא' על הכל בזמן שעיקר הגורן קיים אין עיקר הגורן קיים תורם מכל אחד ואחד:
20
Terumat ma'aser may be separated even if [the produce] is not in the same location. [This is implied by Numbers 18:28]: Separate terumah "from all of your tithes."70 [Implied is that] even if there is one [collection of] tithes in one city and another [collection of] tithes in another city, one may separate terumat [ma'aser] once for all of them. Torah scholars separate even terumat ma'aser only from [produce] in one location.71
כ
תרומת מעשר מפרישין אותו שלא מן המוקף שנאמר מכל מעשרותיכם תרימו תרומה אפילו מעשר אחד במדינה זו ומעשר אחד במדינה אחרת מפריש תרומה מאחד על הכל ות"ח אין תורמין אלא מן המוקף ואפילו תרומת מעשר:
21
When a Levite possessed [produce from] the first tithe from which terumat ma'aser was not separated and he left it so that he could continuously separate terumat ma'aser [for other crops] from it while it is still tevel, his actions are viable. [This is derived from Numbers 18:24]: "For the tithes of the children of Israel [from] which they will separate terumah...." Implied is that [the tithes] can be transformed into terumat [ma'aser] in their entirety.
כא
בן לוי שהיה לו מע"ר שלא ניטלה ממנו תרומתו והניחו להיות מפריש עליו והולך הוא בטבלו מה שעשה עשוי שנאמר כי את מעשר בני ישראל אשר ירימו לה' תרומה מלמד שהוא עושה את כולו תרומה לאחר:
22
If one separated terumat ma'aser first and then left [the produce] so that one could continually separate terumat ma'aser for other produce from it until it becomes terumat ma'aser in its entirety, at which he would give it to a priest, his actions are of no consequence.72 [This is derived from ibid.:29]: "The sacred portion from it." Implied is that when its sacred portion is in it,73 it can be made terumat [ma'aser] for other [crops]. If its sacred portion is no longer in it, it cannot be made terumat [ma'aser] for other [crops]. Similarly, when a person sets aside crops to separate the great terumah from them, they must be tevel with regard to terumah.74 If a person sets aside crops to separate the tithes from them, they must be tevel with regard to the tithes.75
כב
הפריש ממנו תרומת מעשר תחלה ואחר כך הניחו להיות מפריש עליו והולך עד שיעשה כולו תרומת מעשר ויתנו לכהן לא עשה כלום שנאמר את מקדשו ממנו בזמן שקדשיו בתוכו עושה אותו תרומה לאחרים אין קדשיו בתוכו אינו עושה אותו תרומה לאחרים וכן המניח פירות להיות מפריש עליהם תרומה גדולה צריך שיהיו טבולין לתרומה ואם הניחן להיות מפריש עליהן מעשר צריך שיהיו טבולין למעשר:
23
When terumah and the tithes are separated, we separate them in proper sequence.
What is implied? Before everything, one separates bikkurim.76Afterwards, [he separates] the great terumah, the first tithe, then the second tithe or the tithe for the poor.77 If a person separated the second [tithe] before the first, or the tithes before terumah, or terumah before bikkurim, his actions are effective despite the fact that he has transgressed a negative commandment.78
What is the source which teaches that a negative commandment is involved? [Exodus 22:28] states: "Do not delay your fullness offering or your priestly heave-offering."79[Implied is a command] not to delay [the separation of produce] that should come first. Lashes are not given [as punishment for the violation] of this prohibition.80
כג
כשמפרישין תרומה ומעשר מפרישין אותן על הסדר כיצד מפריש בכורים תחילה לכל ואח"כ תרומה גדולה ואחר כך מעשר ראשון ואח"כ מעשר שני או מעשר עני והמקדים שני לראשון או מעשר לתרומה או תרומה לבכורים אע"פ שעבר על לא תעשה מה שעשה עשוי ומניין שהוא בלא תעשה שנאמר מלאתך ודמעך לא תאחר לא תאחר דבר שראוי להקדימו ואין לוקין על לאו זה:
24
When a person desires to separate the great terumah and terumat ma'aser at the same time, he should separate 1/33.33 of his crop.81 He should say: "One hundredth of [the produce] that is here - i.e., on the side of the produce which I set aside - is ordinary produce.82 The remainder of what I separated is terumah for the entire crop. The tithes which are necessary to be separated for these hundred portions83 of ordinary produce are at the side of [the produce] that I separated. The remainder of what I separated aside from the terumah is terumat ma'aser on the entire amount."84
כד
הרוצה להפריש תרומה גדולה ותרומת מעשר כאחד מפריש אחד מל"ג ושליש ואומר אחד ממאה שיש כאן הרי הוא בצד זה שהפרשתי והרי הוא חולין והנשאר מזה שהפרשתי הוא תרומה על הכל והמעשר שראוי להיות למאה חולין אלו הרי הוא בצד זה שהפרשתי וזה הנשאר יתר על התרומה ממה שהפרשתי הרי הוא תרומת מעשר על הכל:
FOOTNOTES
1.
Since the produce will ultimately be burnt, there is no purpose in setting aside more than the very minimum. The Radbaz notes that the priests are also given the opportunity to benefit from impure terumah, because they use it as fuel. Why then shouldn't they be given a full measure of impure terumah? He explains that since this is not the primary use of terumah, our Sages did not feel that for the minimal benefit the priest receives from burning the terumah, it was necessary to require the people to separate a larger amount.
2.
As stated in Hilchot Ma'aser Sheni 1:3, there are certain species of carobs which are generally not eaten by humans. There is no obligation to separate terumah from them according to Scriptural Law. Here we are speaking about carobs from which one is obligated to separate terumah according to Scriptural Law. Nevertheless, since they are not considered important by the priests, there is no need to separate more than the minimal amount.
3.
As explained in Chapter 11, Halachot 21 and 27, when produce that is terumah is sown, according to Scriptural Law, the produce which grows is ordinary produce and terumah and tithes must be separated from it. Nevertheless, our Sages were stringent and declared that the entire crop should be considered as terumah and sold to the priests (at a price substantially less than that of ordinary produce). Since the owners are required to consider the entire crop as terumah, our Sages did not require them to separate more than a sixtieth to be given as terumah (Tosefta, Terumot, ch. 5).
4.
Tevel is produce from which terumah and tithes were not separated. As indicated by Chapter 13, Halachah 1, if there are more than 100 times the amount of tevel as terumah, it is necessary to remove the amount of terumah that became mixed with the tevel and then separate the terumah. Since the person is already separating the amount of terumah from the mixture, our Sages did not require him to separate a large quantity of terumah from the tevel. As noted in Chapter 13, Halachah 2, more stringent laws apply when terumah becomes mixed with less than 100 times the amount of other produce.
5.
The Radbaz questions: Why is it not sufficient to separate the slightest amount as terumah as is the practice in the present age (Halachah 1)? He explains that in the present age, all terumah will become ritually impure. Hence, there is no need to give a significant amount at all. In the time of the Talmud, by contrast, significant amounts of terumah that is pure must be separated. If an inconsequential amount of impure terumah would be separated, people might refrain from giving an appropriate amount of pure terumah.
6.
I.e., crops that were consecrated after the work involving their harvest was completed (at which time the obligation to separate terumah became incumbent upon them), but from which terumah was not actually separated. There is no need to separate terumah from crops that grew in a field belonging to the Temple treasury.
7.
Note, however, Hilchot Ma'aser Sheni 1:3.
8.
I.e., all of these species are types of produce that are not usually considered valuable.
9.
This leniency is granted for the obligation to separate terumah from such produce is merely Rabbinic in origin. Hence it is sufficient to separate one-sixtieth as an initial measure.
10.
Because special consideration is given to the orphans' property.
11.
In his Commentary to the Mishnah (Terumot 1:7), Rambam states that separating terumah in this manner is "forbidden." The commentaries question whether his use of different wording in this halachah indicates a change of position or not.
12.
This is the average measure. Our translation follows authoritative manuscripts of the Mishneh Torah. The standard printed text reads "one sixtieth."
13.
The Jerusalem Talmud (Terumah 1:7) derives this from Numbers 18:27: "And your terumah will be considered for you...." Venechshav translated as "considered" shares the root chashav meaning "thought" or "estimate." Implied is that terumah should be given by estimation. Although this verse is speaking about terumat ma'aser which must be separated by exact measure (see Halachah 10), we follow the principle (see Rashi, Pesachim 24a): If a concept explicitly stated with regard to terumat ma'aser cannot be applied to it, we assume that it is referring to the great terumah [the Rambam's Commentary to the Mishnah (loc. cit.)].
14.
I.e., one measures the produce and then separates terumah by estimation (ibid.).
15.
For that is obviously equivalent to separating with a measure.
16.
I.e., a measure above that stated by the Sages.
17.
I.e., he did not designate the entire crop as terumah.
18.
For Numbers 15:21 speaks of giving "from the first of your kneading." Implied is that one must give "from the first," but not all the first [the Rambam's Commentary to the Mishnah (Terumot 4:5, based on the Jerusalem Talmud)].
19.
For he had intended to give this amount of produce - and more - as terumah (Kessef Mishneh). And when giving terumah, one's deed must be aligned - at least partially - with his intent. Since the terumah is acceptable, there is no need for the person to supplement the amount separated and give the amount he originally intended (Radbaz).
20.
For he had not intended to give this amount as terumah (ibid.).
21.
I.e., without either desiring to give this amount or having a desire to give a lesser amount. Note the gloss of the Radbaz who suggests that there is a printing error in the text.
22.
The fact that he gave a larger measure than usual as terumah does not disqualify his gift.
23.
So that he would not be giving a parsimonious measure.
24.
Although normally, there is no obligation to separate tithes from terumah, since the portion he separated originally fulfilled his obligation, it immediately became necessary to separate tithes from the remainder of the produce.
25.
He must observe all the obligations required when partaking of terumah.
26.
With the intent of giving the measure required by our Sages.
27.
Although initially, one should not give a measured amount of terumah as stated in Halachah 4, in this instance, he is required to give a measured amount so that he will give the amount that he originally intended.
28.
As is required by Halachah 17, as an initial and preferable measure.
29.
In contrast to the situation described in the previous halachah, in this instance, the person originally intended to separate more. Hence, what he separated is not considered as terumah.
30.
Since the separation was not effective, that portion is considered as tevel and terumah must be separated from it. Since it was set aside as a separate portion, the terumah should be separated from it and not from other produce. See the Rambam's Commentary to the Mishnah (Terumot 4:1).
The Ra'avad differs with the Rambam's interpretation of that mishnah and maintains that the separated produce is in fact terumah. The Kessef Mishneh justifies the Rambam's interpretation.
31.
For as mentioned above and in Halachah 17, preferably, one should separate terumah from the grain for which it is being separated and not from other grain.
32.
And he may separate terumah from other produce. The rationale is that terumah is called "the first." Implied is that it must be set aside from produce that is not "first" and in this instance, that has not been done (Siftei Cohen 331:45).
33.
I.e., he designated a certain portion of the first grain heap as terumah.
34.
I.e., the terumah for the second grain heap should be separated in a way entirely parallel to the separation from the first. It should be taken from an equivalent place and have the measure. Our translation is based on the version of the Mishneh Torah possessed by the Radbaz and the Kessef Mishneh and their interpretations of that text. There are other slightly different versions of the text.
35.
As stated in Halachah 12, after a tenth of the produce is given to the Levites, they must separate a tenth of that tenth and give it to the priests as terumat ma'aser.
36.
I.e., in contrast to "the great terumah," as mentioned in Halachah 4.
As stated in the notes to that halachah, a verse ostensibly referring to terumat ma'aser (Numbers 18:27) states: "And your terumah will be considered for you...." Venechshav translated as "considered" shares the root chashav meaning "thought" or "estimate." Implied is that terumah should be given by estimation. Nevertheless, according to the Jerusalem Talmud (Terumah 1:7), that verse refers to the great terumah and not to terumat ma'aser (Radbaz).
37.
When it will be destroyed because of impurity.
38.
I.e., separating the terumat ma'aser after counting it is praiseworthy [the Rambam's Commentary to the Mishnah (Terumot 4:6)].
39.
For in this way, the measurement is most precise.
40.
Sefer HaMitzvot (positive commandment 129) and Sefer HaChinuch (mitzvah 396) include this commandment among the 613 mitzvot of the Torah.
41.
I.e., the Torah's requirement is for the Israelite to give the tithes to the Levite and for the Levite to separate one tenth of the tithes as terumat ma'aser. Nevertheless, if the Israelite desires to fulfill this mitzvah, he has the option. It is not considered as if he is usurping the Levite's right.
The Radbaz notes that the source for this concept (Gittin 30b) also implies that terumat ma'aser can be separated by estimation and finds it somewhat problematic to derive one concept from that source, but not the second. Nevertheless, he concludes that this is in fact the Talmud's conclusion.
42.
Berachot 47a derives this concept from the exegesis of Numbers 18:26 which speaks of taking "a tenth from the tithe." Implied is that only a tenth is separated from the tithe and nothing more.
43.
And completed all the other tasks to make it obligated for tithing.
44.
I.e., once produce has been reduced to kernels of grain, the obligation to separate terumah takes effect. Hence, the Levite must separate terumah from the tithe as well as terumat ma'aser.
45.
I.e., he is penalized by being required to perform the work necessary to process the stalks of grain until they are reduced to kernels.
46.
For the obligation to tithe is incumbent only on the food and not on the other parts of the plant.
47.
He is required to perform the tasks necessary to process the grain for the reasons mentioned above. Nevertheless, he must give the priest the chaff because he designated it as terumah while it was in its stalks. That sacred designation does not depart from the chaff when the kernels are separated from it.
48.
I.e., his statements indicate that his father desired that the entire tithe be given to the Levite. Hence, we assume that he already separated the terumat ma'aser.
49.
The mention of a measure indicates that he expects the Levite to separate the terumat ma'aser required for this measure.
The Ra'avad challenges the Rambam's ruling, noting that it is the opposite of the standard text of the Talmud (Gittin 30b). The Radbaz and the Kessef Mishneh state that the version of the Talmud possessed by the Rambam differed from the standard version and indeed, possesses an advantage over it.
50.
This measure, a kortov, is slightly less than 5 cc. according to Shiurei Torah and approximately 9.5 cc. according to Chazon Ish.
51.
Because such a small amount is of little value.
On the basis of the Jerusalem Talmud (Terumot 11:4), the Ra'avad questions the Rambam's ruling, maintaining that even the slightest amount of pure grain should also be brought to a priest if there was a definite obligation to tithe. The Radbaz and the Kessef Mishneh acknowledge the validity of Ra'avad's questions, but offer possible resolutions for the Rambam's approach.
52.
He must, however, separate it. Otherwise, it is forbidden to benefit from the tithes.
53.
For even a small amount of these substances is of value for a priest (Radbaz).
54.
If it was not ritually pure, it would be of little benefit to the priest, for he could use it only as fuel. Hence we do not require that it be brought to him.
55.
Produce from which we are uncertain whether the tithes had been separated and hence, require that the tithes be separated again. Since the tithes are being separated merely as a safeguard and thus it is possible that there is no Scriptural obligation from this crop, we do not trouble him to bring a priest a very small amount.
56.
Our translation is taken from the Rambam's Commentary to the Mishnah (Challah 1:9). Note the contrast to terumat ma'aser as stated in Halachah 20.
57.
We have chosen this translation for bayit based on the gloss of the Kessef Mishneh to Halachah 18 where he explains that when one grain heap is in a room and another in the loft of the same building, they are considered as being in the same place. This interpretation enables us to understand an otherwise difficult passage in the Tosefta, Terumot 3:9.
58.
Everything that is in the same room is considered as being in the same location even if the two piles of produce are not touching each other (Radbaz; see the following halachah).
59.
The Siftei Cohen 331:49 explains the rationale for the above restriction and why it is not binding after the fact. As mentioned above, according to Rabbinic Law, one must separate between one fortieth and one sixtieth of the crop as terumah and that separation must be made by estimation. Hence, in order to make an appropriate estimation, one must be in the same place as the produce. Nevertheless, since according to Scriptural Law, one fulfills his obligation with even one grain, after the fact, such a separation is not disqualified.
60.
And thus try to receive something of value for the wine and/or oil that will be spilled.
61.
Since the jugs are breaking, we considered them as having been broken already and the produce as having been spilled. When quoting this law, the Shulchan Aruch (Yoreh De'ah 331:25) states that in the present age, when terumah is destroyed regardless because of its impurity, even when the jugs are breaking, the separation is effective.
62.
Our translation is taken from the Rambam's Commentary to the Mishnah (Challah 1:9). Note the contrast to terumat ma'aser as stated in Halachah 20.
63.
Since they are in the same room, they are considered as being in the same place.
64.
It is considered as if they were all mixed together [see the Rambam's Commentary to the Mishnah (Ma'aser Sheni 3:12)].
65.
Each closed jug is considered as a separate entity, even though they are all in the same room.
66.
For the entire garden is considered as a single entity.
67.
Since there are other species between them, they are not considered as of the same group.
68.
The fact that they are in the same granary causes them to be considered as a single entity.
69.
I.e., provided he has not begun removing produce from the granary.
70.
The Rambam is not quoting the verse as it appears in the Torah.
71.
The Siftei Cohen 331:48 describes this as the most choice way of observing the mitzvah. The Radbaz emphasizes that this is a stringency that Torah scholars have accepted upon themselves and, according to the Rambam, is not even a Rabbinic obligation. The Ra'avad explains that an Israelite need not separate terumat ma'aser from produce that is in one place, but a Levite must. The Kessef Mishneh does not accept that position and quotes sources in support of the Rambam's view.
72.
And it is as if terumat ma'aser has never been separated for the produce for which he intended that it serve that purpose.
73.
I.e., terumat ma'aser has not yet been separated.
74.
I.e., terumah has never been separated from them. See Chapter 5, Halachah 12.
75.
I.e., the tithes have never been separated from them. See Hilchot Ma'aser 1:7.
76.
The first fruits.
77.
I.e., either one or the other. For in the year the second tithe is separated, the tithe for the poor is not separated.
78.
Sefer HaMitzvot (negative commandment 154) and Sefer HaChinuch (mitzvah 72) include this commandment among the 613 mitzvot of the Torah.
79.
"Your fullness offering" refers to bikkurim for they are separated when the produce becomes full. "Your priestly heave-offering" refers to terumah. Thus the bikkurim precede terumah. See also Terumot 3:6-7.
80.
Temurah 4b explains that this prohibition is considered as correctable by the fulfillment of a positive commandment, for one may make separations in the proper order. See the gloss of Radbaz.
81.
I.e., three hundredths of his crop. An average donation of terumah is one fifitieth, two hundredths. And terumat ma'aser is one tenth of the first tithe, another hundredth. See the Rambam's Commentary to the Mishnah (Demai 5:2).
82.
This refers to the portion that will be separated as terumat ma'aser. Initially, it is to remain as ordinary produce, so that the prohibition against making the separations in improper sequence is not violated. See Ra'avad.
83.
I.e., including that which was separated as terumah.
84.
In this way, he will have separated terumah, the tithes, and terumat ma'aser in proper sequence.
• Shabbat, 29 Shevat, 5777 · 25 February 2017
• "Today's Day"
• Thursday, Sh'vat 29, 5703
Torah lessons: Chumash: Mishpatim, Chamishi with Rashi.
Tehillim: 140-144.
Tanya: This union is (p. 109)...as explained elsewhere. (p. 109).
The Alter Rebbe once said:
Rashi's commentary on Chumash is the "wine of Torah." It opens the heart and uncovers one's essence-love1 and essence-fear (of G-d).
Rashi's commentary on Talmud opens the mind and uncovers the essence-intellect.2
FOOTNOTES
1.See Supplementary Footnotes in the printed version.
2.Rashi's genius lay (in part) in his ability to express the essence of the Talmudic concept briefly, succinctly, and in terms lucid to the beginning student, yet providing illumination to the seasoned scholar. Rashi engages the core of intellect of the student, the pre-verbal cognition that may develop into depth and breadth of comprehension.
• Daily Thought:
Dressed in G-d's Clothes
G‑d is not understandable.
But G‑d ponders Himself.
And this mode of pondering Himself He gave to us, dressed in many stories and rituals and ways of life.
Dressed in those clothes, we unite with G‑d in His pondering of Himself.[Maamar Gal Enai 5737.]
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