| |||||
- 
- ב"ה - Today in Judaism - Today is Friday, 9 Tishrei, 5778 · September 29, 2017 - Erev Yom Kippur - Candle Lighting - Light Shabbat / Holiday Candles before sunset ––:––
Please partner with Chabad.org and donate today!
Friday, 9 Tishrei 5778 / September 29, 2017TODAY
Today's Laws and Customs:
- Kaparot
In the early morning hours of the day preceding Yom Kippur, the Kaparot ("Atonement") ceremony is performed. We take a live chicken (a rooster for a male and a hen for a female) and, circling it three times above our heads, we declare: "This is my replacement, this is my exchange, this is my atonement; this fowl shall go to its death, and I shall go to a long, good and peaceful life." The fowl is then slaughtered in accordance with halachic procedure, at which time we contemplate that this is a fate we ourselves would deserve, G-d forbid, for our failings and iniquities. The value of the fowl is given to the poor, and its meat eaten in the Yom Kippur meal; some give the fowl itself to the poor. (A alternate custom is to perform the rite only with money, reciting the prescribed verses and giving the money to charity. Kaparot can also be performed in the preceding days, during the "Ten Days of Repentance").
Links: The Custom of Kaparot (from the Yom Kippur "How to" guide); a Chassidic story; What Give us the Right to Kill Animals?
- Omit Tachnun
Tachnun (confession of sins) and similar prayers are omitted.
Festive Meals
The day before Yom Kippur is a Yom Tov, a festive day; for although we stand prepared to be judged in the supernal courtroom for our deeds of the passed year, we are confident that G-d is a merciful judge, and will decree a year of life, health and prosperity for us. Two festive meals are eaten -- one at midday and the other before the fast, which begins at sunset. The Talmud states that "Whoever eats and drinks on the 9th [of Tishrei], it is regarded as if he had fasted on both the 9th and the 10th."
In many communities it is customary to eat kreplach on the day before Yom Kippur. Kreplach are small squares of rolled pasta dough filled with ground meat and folded into triangles. They can be boiled and served in soup or fried and served as a side dish. The meat symbolizes severity, the dough is an allusion to kindness. In preparation for the Day of Judgment we "cover" the severity with kindness. (Click here for a recipe.)
- Mikveh
Both men and women immerse in a mikveh (ritual pool) to attain an extra measure of sanctity before the holy day.
Lekach (honey cake)
It is customary to ask for and receive lekach (sweet cake -- signifying a sweet year) from someone (usually one's mentor or parent) on this day. One of the reasons given for this custom is that if it had been decreed, G-d forbid, that during the year we should need to resort to a handout from others, the decree should be satisfied with this asking for food. The Lubavitcher Rebbe adds a deeper insight: "asking for lekach" on the eve of Yom Kippur instills in us the recognition that all the sustenance we receive throughout the year, including that which we supposedly "earn" by our own powers and endeavors, is in truth a gift from Above, granted in response to our daily requests from "He who nourishes the entire world with in His goodness, with grace, with benevolence and with compassion."
Link: Our Daily Bread
- Additional customs
Additional eve of Yom Kippur customs include receiving symbolic malkut("lashings") as atonment for one's transgressions, reciting the "Al Chet" confession of sins after minchah and at sunset, and lighting a 26-hour candle that would burn for the duration of Yom Kippur.
Yom Kippur fast begins before sunset
Yom Kippur ("Day of Atonement"), the holiest day of the year, begins this evening before sunset. Its most basic observance is the fast that begins this evening and ends tomorrow evening at nightfall (a total of approximately 26 hours), during which we abstain from food and drink in fulfillment of the biblical command (Leviticus 16:29; see also "Festive Meals" above).
For more on the Yom Kippur observances see Laws & Customs for tomorrow, Tishrei 10.
Kol Nidrei
The first of the five Yom Kippur prayer services, which begins with the solemn Kol Nidrei prayer, is recited in the synogogue tonight at sunset, at the onset of the holy day.
For more on the Yom Kippur observances see Laws & Customs for tomorrow, Tishrei 10.
Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the custom of reciting three additional chapters ofPsalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below for today's three Psalms.
Psalms Chapter 112:1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined. Chapter 113:1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord! Chapter 114:1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Daily Quote:
Every effort is guaranteed to have an effect (Rabbi Yosef Yitzchak of Lubavitch)
Daily Study:
Every effort is guaranteed to have an effect (Rabbi Yosef Yitzchak of Lubavitch)
Daily Study:
Chumash with Rashi: Parshat Vezot Hab'rachah
Deuteronomy Chapter 33
27which are the abode for the God Who precedes all, and below, are the mighty ones of the world. He expelled the enemy from before you, and said, 'Destroy!' כזמְעֹנָה֙ אֱלֹ֣הֵי קֶ֔דֶם וּמִתַּ֖חַת זְרֹעֹ֣ת עוֹלָ֑ם וַיְגָ֧רֶשׁ מִפָּנֶ֛יךָ אוֹיֵ֖ב וַיֹּ֥אמֶר הַשְׁמֵֽד:
which are the abode for God Who precedes all: The skies are an abode for God who preceded (קֶדֶם) all other deities. He selected the skies [above] as His residence and abode, while all the strong men live below Him.
מענה אלהי קדם: למעון הם השחקים לאלהי קדם, שקדם לכל אלהים ובירר לו שחקים לשבתו ומעונתו, ומתחת מעונתו כל בעלי זרוע שוכנים:
are the mighty ones of the world: [Literally, “The arms of the world.” This refers to] Sihon, Og, and the kings of Canaan, who were [considered] the strength and might of the world. Therefore, despite themselves, they will tremble and quake, and their power will dwindle before God - the fear of one above always falls upon the one below, and thus, He to whom power and might belong is the one who helps you, and who...
זרעת עולם: סיחון ועוג ומלכי כנען, שהיו תקפו וגבורתו של עולם, לפיכך על כרחם יחרדו ויזועו וכחם חלש מפניו. לעולם אימת הגבוה על הנמוך, והוא שהכח והגבורה שלו בעזרך:
drove out the enemy from before you: And said to you,“Destroy them!”
ויגרש מפניך אויב: ואמר לך השמד אותם:
which are the abode: Heb. מְעֹנָה. Every word that requires a lamed as a prefix [meaning “for” or “to”] can instead have a hey as a suffix [and the meaning is identical. Thus, here, the word מְעֹנָה is equivalent to לַמָּעֹן, meaning “for an abode”]. — [Yev. 13b]
מענה: כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
28And Israel dwelled safely and alone as Jacob [blessed them], in a land of grain and wine; also, their heavens will drip dew. כחוַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַֽעַרְפוּ־טָֽל:
safely and alone: Every single individual [will dwell safely]-each man under his own vine and his own fig tree. [And their security will be so sound, that] they will have no need to live together in one group, because of the enemy.
בטח בדד: כל יחיד ויחיד איש תחת גפנו ותחת תאנתו מפוזרין ואין צריכים להתאסף ולישב יחד מפני האויב:
as Jacob [blessed]: Heb. עֵין יַעִקֹב. [The word עֵין, has the same meaning here] like [referring to the manna],“And its appearance (וְעֵינוֹ) was like the appearance of (כְּעֵין) crystal” (Num. 11:7). [So, our verse comes to teach us that the blessing here, of Israel dwelling בָּדָד] is like the appearance of the blessing that Jacob blessed, and not like the [meaning of the word] בָּדָד used by Jeremiah,“I dwelled alone (בָּדָד) ” (Jer. 15:17), but like the appearance of the promise [of secure dwelling] that Jacob made to them [Joseph and his brothers],“And God will be with you, and bring you back to the land of your forefathers” (Gen. 48:21). - [Sifrei 33:28]
עין יעקב: כמו (במדבר יא, ז) ועינו כעין הבדולח, כעין הברכה שברכם יעקב, לא כבדד שאמר ירמיה (ירמיה טו, יז) בדד ישבתי, אלא כעין הבטחה שהבטיחם יעקב (בראשית מח, כא) והיה אלהים עמכם והשיב אתכם אל ארץ אבותיכם:
will drip: Heb. יַעַרְפוּ [like] יִרְעִפוּ, will drip .
יערפו: יטיפו:
also, their heavens will drip dew: [Why does the verse say “also”? It means:] Also, Isaac’s blessing will be added to that of Jacob, which states, “And the God will give you from the dew of the heavens” (Gen. 27: 28). - [Sifrei 33:28]
אף שמיו יערפו טל: אף ברכתו של יצחק נוספת על ברכתו של יעקב (שם כז, כח) ויתן לך האלהים מטל השמים וגו':
29Fortunate are you, O Israel! Who is like you, O people whose salvation is through the Lord, the Shield Who helps you, your majestic Sword! Your enemies will lie to you, but you will tread upon their heights." כטאַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּֽיהֹוָ֔ה מָגֵ֣ן עֶזְרֶ֔ךָ וַֽאֲשֶׁר־חֶ֖רֶב גַּֽאֲוָתֶ֑ךָ וְיִכָּֽחֲשׁ֤וּ אֹֽיְבֶ֨יךָ֙ לָ֔ךְ וְאַתָּ֖ה עַל־בָּֽמוֹתֵ֥ימוֹ תִדְרֹֽךְ:
Fortunate are you, O Israel: After Moses specified the blessings to Israel, he said to them, “Why do I have to specify all the details? In general: Everything is yours!”
אשריך ישראל: לאחר שפרט להם הברכות אמר להם מה לי לפרוט לכם, כלל דבר, הכל שלכם:
Fortunate are you, O Israel. Who is like you…!: Your salvation depends on God, Who is the Shield that helps you and the Sword of your majesty.
אשריך ישראל מי כמוך: תשועתך בה' אשר הוא מגן עזרך (ואשר הוא) וחרב גאותך:
Your enemies will lie to you: Like, for instance, the Gibeonites, who said, “Your servants have come from a… distant land…” (Josh. 9:9).
ויכחשו אויביך לך: כגון הגבעונים שאמרו (יהושע ט, ט) מארץ רחוקה באו עבדיך וגו':
and you will tread upon their heights: [The meaning here is: “And you will crush their neck underfoot,”] similar to“Place your feet upon the necks of these kings!” (Josh. 10:24).
ואתה על במותימו תדרוך: כענין שנאמר (שם י, כד) שימו את רגליכם על צוארי המלכים האלה:
Friday, 9 Tishrei 5778 / September 29, 2017TODAY
Daily Tehillim - Psalms Chapters 49-54
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 112, 113 and 114.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Friday, 9 Tishrei 5778 / September 29, 2017
Daily Tanya
Iggeret HaKodesh, middle of Epistle 20
- VIDEO & AUDIO CLASSES
- Yehoshua B. Gordon - Igeret HaKodesh: Epistle 20 - Part 6 (14:44)
- Watch Listen Download
- Manis Friedman - 9th day of Tishrei (11:34)
- Listen Download
ובזה יובן היות המצוות במלכות, ה׳ של שם הוי׳
It will now be understood — in terms of the Sefirot and the corresponding letters of the Divine Name — why the mitzvot are in Malchut, the [latter] hei of the Four-Letter Name of G‑d,
והתורה בזעיר אנפין, וא״ו של שם הוי׳
while the Torah is in Z’eir Anpin, the vav of the Four-Letter Name of G‑d.
הגם שלמעלה באריך אנפין, המצוות הן בגולגלתא, בלבנונית
Though on a higher plane — as mitzvot and Torah are found in the level ofKeter — in Arich Anpin, the mitzvot are in the Gulgalta (lit., the “skull” that encompasses the Mochin) and, more specifically, in the “Whiteness” (i.e., in the level of Chesed of the Gulgalta, or Chesed of Arich Anpin),
היא האורחא דבפלוגתא דשערי, דמתפלגא לתרי״ג אורחין דאורייתא שבז״א
i.e., the “path” that is in the parting of the Se’arot (lit., the “hairs”) which divide into the 613 paths (i.e., effusions) of the Torah as it is in Z’eir Anpin,
Thus, mitzvot are on the encompassing level of Gulgalta that transcends the level of Mochin,
ושרש התורה דנפקא מחכמה עילאה, הוא במוחא סתימאה דאריך אנפין, והיינו החכמה דטעמי המצוות
and the root of the Torah which [merely] issues from the Supernal Chochmah though it ultimately derives from a root which is loftier than Supernal Chochmah is in the “Concealed Mochin” of Arich Anpin, which is the wisdom underlying the reasons for the commandments.
The “Concealed Mochin” of Arich Anpin that utterly transcends comprehension contains the wisdom underlying the reasons for the commandments. These reasons will first be revealed with the revelation of the “Concealed Mochin,” when Mashiach comes.
Insofar as Torah and the mitzvot are rooted in Keter, then, the mitzvot are on a higher plane than Torah; Torah is rooted in “Concealed Chochmah,” the level of Mochin in Keter, while the mitzvot are rooted in Gulgalta, the encompassing level of Keter that transcends Mochin.
Why is it, then, that in their standing within the Sefirot and within the corresponding letters of the Four-Letter Name of G‑d, Torah is loftier than mitzvot? — For the mitzvotare situated in Malchut, and in the corresponding final letter hei of the Divine Name, while Torah is in Z’eir Anpin, and in the corresponding letter vav of the Divine Name.
This is the question which the Alter Rebbe now answers:
אלא שהוא כחותם המתהפך
However, this is like an inverted seal.
The stamp of an engraved seal leaves an impression which is the exact opposite of itself: right becomes left and left becomes right; whatever protrudes becomes indented, and whatever was indented, protrudes.
So, too, the “protruding” or superior level of mitzvot in Keter descends by means of Hishtalshelut within the Sefirot in an “indented” or lower manner, while the “indented” or lower level of Torah descends within the Sefirot in a “protruding” or loftier manner.
ונעוץ תחלתן בסופן
Thus “Their beginning is wedged in their culmination”: The “beginning” or superior level of Keter in which the mitzvot are rooted descends and is “wedged” at the culmination of the lowest level of the Sefirot, viz., the Sefirahof Malchut,
הוא כח האין סוף ברוך הוא, לברוא יש מאין
that being the power of the blessed Ein Sof to create yesh from ayin,“something” from “nothing”, (for, as explained above, the power of Keter is vested within Malchut,)
ולא על ידי עילה ועלול, שיהיה העלול מוקף מעילתו, ובטל במציאות
and not by way of ilah and alul, whereby the alul (the effect) would be encompassed by its ilah (the cause), and essentially nonsubsistent [relative to it],
Such a manner of creation could not possibly fulfill the Divine intent in creation.
רק יהיה היש דבר נפרד מאלקות
but in such a way that the yesh should be — in its self-perception — an entity distinct from [its source in] Divinity,
בכדי שיהיה המאציל ברוך הוא מלך על כל הנפרדים
so that the blessed Emanator can be King over all such [self-styled] separate beings,
על ידי שיקיימו מצותיו שיצוה עליהם
through their fulfillment of the commandments that He will command them.
It is only thereby that G‑d’s desire to reign over created beings is fulfilled. For, as explained above, His sovereignty can find expression only over creatures who consider themselves to be separate entities from Him, but who nevertheless nullify their will to His through their actual performance of mitzvot.
וסוף מעשה במחשבה תחלה
Moreover, “The final act — those mitzvot that are performed with physical objects — was present in the beginning תחלה of thought,” in the level of thought that transcends even the “first” Divine thought ראשית חכמה. Within this sublime level a Divine intent desires the fulfillment of those mitzvot which involve physicality.
ולכן אמרו בירושלמי: ולית ליה לרבי שמעון שמפסיק ללולב וכו׳
That is why the Sages asked in the Yerushalmi:1 “Is then R. Shimon not of the opinion that one interrupts [Torah study] in order to fulfill the commandment of lulav?!...” — i.e., that even Torah study defers to amitzvah, the time for whose performance has arrived.
The Sages asked this question in response to R. Shimon’s earlier statement that he and his colleagues would not interrupt their Torah study even for the recitation of the Shema. Their assumption was that whatever would be true of the mitzvah of lulav would also be true with regard to the recitation of the Shema.
The Yerushalmi then goes on to differentiate between Shema and other commandments with regard to interrupting one’s Torah study, explaining that both Shemaand Torah study involve learning. Surely, however, R. Shimon would interrupt his Torah study for the performance of practical commandments in their proper time.
Insertion by the Rebbe: “And even Torah study itself presupposes the prior performance of the mitzvot — for they are its beginning, and on them depends its very existence (as in the forthcoming analogy on [the relationship between] the afterbirth and the child).”
וכל הלומד שלא לעשות, נוח לו שנהפכה שלייתו על פניו וכו׳
Moreover, as the Yerushalmi proceeds to quote R. Yochanan, “Whoever learns with the intention not to practice, it were better for him had his afterbirth turned over...,” and he would not have be born.
Why does the Yerushalmi relate to the afterbirth instead of simply stating that “it were better for him had he not been born”?
כי השליא נוצרה תחלה מהטיפה, והיא לבדה היתה עיקר הולד עד ארבעים יום, שהתחילה צורת הולד
For the afterbirth was formed first by the seminal drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo.
וככה המצות הן עיקר התורה ושרשה, הגם שהמצוה היא גופנית, והתורה היא חכמה
In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal and the Torah is wisdom, hence ethereal,
Insertion by the Rebbe: “This does not raise a problem as to the consequent standing of the Torah relative to the mitzvot, for the reason explained above [using the analogy of the inverted seal].”
רק שזה בחיצוניות, וזה בפנימיות
except that this (the lofty standing of the mitzvot) is on an external (makkif)level, while the other (the Torah) exists on an internal level, and thus infuses the mitzvot with vitality and soul,
וכדלקמן
as will be explained below.
Thus, should a person study Torah and not intend to perform the mitzvot, he is lacking the very root and foundation of the Torah, and it would thus have been better for him had his afterbirth turned over.
FOOTNOTES
1.Shabbat 1:2.
Note of the Rebbe: “It will be observed that this entire discussion appears earlier in the Yerushalmi, in Tractate Berachot (1:2), except that there the sukkah precedes the lulav, whereas in Tractate Shabbat the lulav precedes the sukkah. It would therefore appear reasonable to assume that [the Alter Rebbe] preferred to cite specifically this tractate (presumably because the law at hand applies primarily to Shabbat). Somewhat problematic, however, is the fact that the expression used in both discussions (as recorded in current editions of the Talmud) is ‘to make a lulav and to make a sukkah,’ whereas the difference between these cases is self-evident. See the Alter Rebbe’s Shulchan Aruch, Orach Chayim,begining of sec. 641. At any rate, this is not the forum for a lengthy discussion.”
See also Likkutei Sichot, Vol. XX, p. 267, footnote 10, and the sources listed there.
Friday, 9 Tishrei 5778 / September 29, 2017TODAY
Daily-Mitzvah
Principle 4, 5, 6, 7, 8, 9
Mendel Kaplan - The Principles for Counting 613 Mitzvot: 4 - 9
Principle 4
We do not include "encompassing" directives in the count. E.g. "And keep My covenant" (Exodus 19:5), or "Concerning all that I have said to you, you shall beware..." (ibid. 22:30), or "And you shall be a holy people to Me" (ibid. 23:23).
Verses that don't instruct us regarding a specific action, but regarding the imperative to observe all of the Torah's commandments, are not included in the 613.
Principle 5
The reason for a mitzvah is not counted on its own.
At times, the Torah tells us the reason for a command in language that could be understood as an independent precept—when in fact it is simply the rationale behind the words that precede it.
For example, "He shall not leave the Sanctuary, and he shall not desecrate the holy things of his G‑d" (Leviticus 21:12). Not desecrating the holy is not a commandment on its own, rather it is the reason why the Kohen may not leave the sanctuary. Or, "Her first husband, who had sent her away, may not take her again to be his wife...and you shall not bring sin to the land" (Deuteronomy 24:4). Here, too, "bringing sin to the land" is not an independent prohibition, but the reason why one may not remarry his divorced wife if she has remarried in the interim.
Principle 6
A mitzvah that has both negative and positive components is counted as two—one Positive Commandment and one Negative Commandment.
E.g. we are commanded to rest on Shabbat and desist from work on the Shabbat. We are commanded to "afflict" ourselves on Yom Kippur and we are commanded not to eat on this holy day. Though a transgression of one is also a transgression of the other – if you eat on Yom Kippur you have not afflicted yourself; if you work on Shabbat you have not rested – nevertheless these are considered two independent mitzvot.
Principle 7
The different applications of a mitzvah are not individually counted.
E.g. one who inadvertently defiles the Temple or holy foods is required to bring a sin offering (Leviticus 5). If his financial situation allows, he is to bring a sheep or she-goat; otherwise he brings two birds; and if he is completely impoverished, he brings a flour offering. All this, however, is counted as one mitzvah—the mitzvah of bringing a sin offering when this particular offense is committed—although the execution of the mitzvah varies depending on the situation.
Principle 8
Do not count a negative statement amongst the prohibitions.
The Hebrew word "lo" can mean both "do not" and "shall not"; and only the "do not"s are counted as prohibitions. The only way to discern between the two is by studying the context of the word.
Examples: "She shall not go free as the slaves go free" (Exodus 21:7). This verse should not be construed as a prohibition, it is simply telling us that the circumstances that mandate the emancipation of a Canaanite slave do not apply to a Hebrew maidservant. Certainly, however, if the owner wishes to free her, he may do so.
Or, "So he shall not to be like Korach and his company" (Numbers 17:5). This is not a prohibition, rather a warning that anyone who dares contest the priesthood of Aaron's descendents will meet the same fate as Korach and his cohorts.
Principle 9
Do not count the number of times a commandment is mentioned in the Torah, only the act which is prohibited or commanded.
Certain commandments are repeated in the Torah numerous times. For example, the commandment to rest on Shabbat is mentioned twelve times and the prohibition against consuming blood is repeated no less than seven times. Nevertheless, when counting the 613 mitzvot, we only count a prohibited or prescribed act once.
(The exception to this rule is those instances where the Sages have deduced that the repetition of a particular commandment is intended to prohibit or instruct us regarding a different act. In such a case, the [seemingly] repetitive verse is counted as a separate mitzvah—for it is in fact instructing us regarding something different than the first verse.)
It should be noted that though we count the prohibited acts, and not the amount of times mentioned, we only count prohibited acts individually specified in the Torah. At times, the Torah will issue a prohibition employing general terminology, for this prohibition includes multiple acts. For example, "You shall not eat over the blood" (Leviticus 19:26). This prohibition teaches us not to eat sacrificial flesh before the blood is sprinkled on the altar, not to eat from any animal before its soul (contained in its blood) has fully departed, that the members of a court may not eat on the day that they implement a capital verdict, and more. Though all these are biblically forbidden, none are counted as part of the 613—as none of them are mentioned specifically in the Torah.
Friday, 9 Tishrei 5778 / September 29, 2017
Rambam - 1 Chapter a Day
Part 3
Part 3
These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian1 Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.
ודברים הללו בדינים גזירות ותקנות ומנהגות שנתחדשו אחר חיבור הגמרא. אבל כל הדברים שבגמרא הבבלי חייבין כל ישראל ללכת בהם וכופין כל עיר ועיר וכל מדינה ומדינה לנהוג בכל המנהגות שנהגו חכמי הגמרא ולגזור גזירותם וללכת בתקנותם. הואיל וכל אותם הדברים שבגמרא הסכימו עליהם כל ישראל.
The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.
All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim.
ואותם החכמים שהתקינו או שגזרו או שהנהיגו או שדנו דין ולמדו שהמשפט כך הוא, הם כל חכמי ישראל או רובם והם ששמעו הקבלה בעקרי התורה כולה דור אחר דור עד משה רבינו עליו השלום. וכל החכמים שעמדו אחר חיבור הגמרא ובנו בו ויצא להם שם בחכמתם הם הנקראים גאונים.
All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed.
וכל אלו הגאונים שעמדו בארץ ישראל ובארץ שנער ובספרד ובצרפת למדו דרך הגמרא והוציאו לאור תעלומותיו וביארו עניניו, לפי שדרך עמוקה דרכו עד למאוד. ועוד שהוא בלשון ארמי מעורב עם לשונות אחרות לפי שאותה הלשון היתה ברורה לכל אנשי שנער בעת שחוברה הגמרא.
However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.2
The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.3 Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders.
אבל בשאר מקומות וכן בשנער בימי הגאונים אין אדם מכיר אותה הלשון עד שמלמדים אותו. ושאלות רבות שואלין אנשי כל עיר ועיר לכל גאון אשר היה בימיהם לפרש להם דברים קשים שבגמרא. והם משיבים להם כפי חכמתם. ואותם השואלים מקבצים התשובות ועושין מהם ספרים להבין מהם. גם חיברו הגאונים שבכל דור ודור חיבורים לבאר הגמרא. מהם מי שפירש הלכות יחידות. ומהם שפירש פרקים יחידים שנתקשו בימיו. ומהם מי שפירש מסכתות וסדרים.
Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.4 This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.5
ועוד חיברו הלכות פסוקות בענין איסור והיתר וחיוב ופטור בדברים שהשעה צריכה להם כדי שיהיו קרובים למדע מי שאינו יכול לירד לעומקה של גמרא. וזו היא מלאכת ה' שעשו בה כל גאוני ישראל מיום שחוברה הגמרא ועד זמן זה שהיא שנה שמינית אחר מאה ואלף לחרבן הבית, והיא שנת ארבעת אלפים ותשע מאות ושלשים ושבע לבריאת עולם:
At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way.
ובזמן הזה תקפו הצרות יתירות ודחקה השעה את הכל ואבדה חכמת חכמינו ובינת נבונינו נסתרה. לפיכך אותם הפירושים וההלכות והתשובות שחברו הגאונים וראו שהם דברים מבוארים נתקשו בימינו ואין מבין עניניהם כראוי אלא מעט במספר.
Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.
Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.6 I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections.
Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present. [This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets.
To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,7 as were explained by the Geonim in the texts they composed after the Talmud.
ואין צריך לומר הגמרא עצמה הבבלית והירושלמית וספרא וספרי והתוספתא שהם צריכין דעת רחבה ונפש חכמה וזמן ארוך ואחר כך יודע מהם הדרך הנכוחה בדברים האסורים והמותרים ושאר דיני התורה היאך הוא. ומפני זה נערתי חצני אני משה בן מיימון הספרדי ונשענתי על הצור ברוך הוא ובינותי בכל אלו הספרים וראיתי לחבר דברים המתבררים מכל אלו החיבורים בענין האסור והמותר הטמא והטהור עם שאר דיני התורה. כולם בלשון ברורה ודרך קצרה עד שתהא תורה שבעל פה כולה סדורה בפי הכל בלא קושיא ולא פירוק. לא זה אומר בכה וזה בכה. אלא דברים ברורים קרובים נכונים על פי המשפט אשר יתבאר מכל אלו החיבורים והפירושים הנמצאים מימות רבינו הקדוש ועד עכשיו. עד שיהיו כל הדינין גלויין לקטן ולגדול בדין כל מצוה ומצוה ובדין כל הדברים שתיקנו חכמים ונביאים. כללו של דבר כדי שלא יהא אדם צריך לחיבור אחר בעולם בדין מדיני ישראל אלא יהא חיבור זה מקבץ לתורה שבעל פה כולה עם התקנות והמנהגות והגזירות שנעשו מימות משה רבינו ועד חבור הגמרא וכמו שפירשו לנו הגאונים בכל חיבוריהם שחיברו אחר הגמרא.
Therefore, I have called this text, Mishneh Torah ["the second to the Torah,"8 with the intent that] a person should first study the Written Law, and then study this text9 and comprehend the entire Oral Law from it, without having to study any other text between the two.
I saw fit to divide this text into [separate] halachot10 pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.
לפיכך קראתי שם חיבור זה משנה תורה. לפי שאדם קורא בתורה שבכתב תחלה ואחר כך קורא בזה 15 ויודע ממנו תורה שבעל פה כולה ואינו צריך לקרות ספר אחר ביניהם. וראיתי לחלק חיבור זה הלכות הלכות בכל ענין וענין. ואחלק ההלכות לפרקים שבאותו ענין. וכל פרק ופרק אחלק אותו להלכות קטנות כדי שיהיו סדורים על פה.
[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.11
The number of mitzvot which are incumbent on us at all times12 is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.13 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.14
אלו ההלכות שבכל ענין וענין יש מהם הלכות שהם משפטי מצוה אחת בלבד. והיא המצוה שיש בה דברי קבלה הרבה והוא ענין בפני עצמו. ויש מהם הלכות שהם כוללים משפטי מצות הרבה אם יהיו אותן המצות כולם בענין אחד. מפני שחילוק חיבור זה לפי הענינים לא לפי מנין המצות כמו שיתבאר לקורא בו. ומנין מצות התורה הנוהגות לדורות שש מאות ושלש עשרה מצות. מהם מצות עשה מאתים וארבעים ושמנה סימן להם מנין אבריו של אדם. ומהם מצות לא תעשה שלש מאות וששים וחמש סימן להם מנין ימי שנת החמה:
FOOTNOTES
1.Perhaps by specifying "the Babylonian Talmud," the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed.
2.In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to compose the Mishneh Torah in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man.
3.33.the Rambam is referring to the body of responsa (She'elot UTshuvot) which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.
4.In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: Halachot Gedolot, Halachot Pesukot, the She'iltot of Rav Achai Gaon, and the Halachot of Rav Yitzchak Alfasi.
5.This corresponds to the year 1177 C.E. Apparently, the Rambam composed the Mishneh Torah over a number of years, constantly revising his work. Thus, in Hilchot Kiddush HaChodesh 11:16, he mentions the date of the composition of the text as 4938, one year later, and in Hilchot Shemitot V'Yovalot, he mentions the date 4936, one year earlier.
6.Though the Rambam mentions his nationality when stating his name in some of his other works as well (see Iggeret HaShmad), it is possible that he had a specific intention in doing so here. Despite his desire and intention for the Mishneh Torah to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background (Yayin Maichut).
7.For it is only these laws that are binding on the entire Jewish people, as explained above.
8.As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name Mishneh Torah is rarely used. Instead, the text is commonly referred to as the YadHaChazakah ("The Strong Hand") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the Mishneh Torah], or simply "the Rambam."
9.The Rambam's statements imply that he desired the Mishneh Torah to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law.
10.These halachot are comparable to sections within a book.
11.In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.
12.For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances.
13.In Sefer HaMitzvot, the Rambam quotes the Midrash Tanchumah (Ki Tetzei), which states that it is as if each limb of the body is saying, "Do a mitzvah with me."
14.Thus, it is as if each day of the year is saying, "Do not commit a transgression on me" (ibid.).
15.ויודע ממנו וכו'. א"א סבר לתקן ולא תיקן כי הוא עזב דרך כל המחברים אשר היו לפניו כי הם הביאו ראיה לדבריהם וכתבו הדברים בשם אומרם והיה לו בזה תועלת גדולה כי פעמים רבות יעלה על לב הדיין לאסור או להתיר וראייתו ממקום אחד ואילו ידע כי יש גדול ממנו הפליג שמועתו לדעת אחרת היה חוזר בו. ועתה לא אדע למה אחזור מקבלתי ומראייתי בשביל חבורו של זה המחבר. אם החולק עלי גדול ממני הרי טוב ואם אני גדול ממנו למה אבטל דעתי מפני דעתו. ועוד כי יש דברים שהגאונים חולקים זה על זה וזה המחבר בירר דברי האחד וכתבם בחיבורו ולמה אסמוך אני על ברירתו והיא לא נראית בעיני ולא אדע החולק עמו אם הוא ראוי לחלוק אם לא. אין זה אלא כל קבל די רוח יתירא ביה:
Friday, 9 Tishrei 5778 / September 29, 2017TODAY
Rambam - 3 Chapters a Day
Part 1, Part 2, Part 3
Negative Commandments: 1-122 (28:51)
Negative Commandments: 123-244 (30:09)
Negative Commandments: 245-365 (32:21)
Part 1
1
The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:13] states: "You shall have no other gods before Me."
א
מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר "לא יהיה לך אלוהים אחרים, על פניי" (שמות כ,ב; דברים ה,ו).
2
Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: "Do not make an idol for yourselves."
ב
שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר "לא תעשה לך פסל" (שמות כ,ג; דברים ה,ז).
3
Not to make false gods even for others, as [Leviticus 19:4] states: "Do not make molten gods for yourselves."
ג
שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר "ואלוהי מסכה, לא תעשו לכם" (ויקרא יט,ד).
4
Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: "Do not make a representation of anything that is with Me."
ד
שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר "לא תעשון, איתי" (שמות כ,יט).
5
Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:13] states: "Do not bow down to them."
ה
שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר "לא תשתחווה להם" (שמות כ,ד; דברים ה,ח).
6
Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: "Do not serve them."
ו
שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר "ולא תועבדם" (שמות כ,ד; שמות כג,כד; דברים ה,ח).
7
Not to offer one's son to Molech, as [Leviticus 18:21] states: "Do not give [any] of your children to offer to Molech."
ז
שלא להעביר למולך, שנאמר "ומזרעך לא תיתן, להעביר למולך" (ויקרא יח,כא).
8
Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: "Do not turn to the ovot."
ח
שלא לעשות מעשה אוב, שנאמר "אל תפנו אל האובות" (ויקרא יט,לא).
9
Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: "Do not turn to... the yid'onim."
ט
שלא לעשות מעשה יידעוני, שנאמר "ואל היידעונים" (ויקרא יט,לא).
10
Not to take interest in the worship of false gods, as [Leviticus 19:4] states: "Do not turn to false gods."
י
שלא לפנות אחר עבודה זרה, שנאמר "אל תפנו, אל האלילים" (ויקרא יט,ד).
11
Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: "Do not erect a pillar for yourselves."
יא
שלא להקים מצבה, שנאמר "ולא תקים לך, מצבה" (דברים טז,כב).
12
Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: "You shall not place hewn stones..."
יב
שלא ליתן אבן משכית, שנאמר "ואבן משכית לא תיתנו בארצכם" (ויקרא כו,א).
13
Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree...."
יג
שלא ליטע אילן במקדש, שנאמר "לא תיטע לך אשרה, כל עץ" (דברים טז,כא).
14
Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: "And the name of other gods you shall not mention, nor should it be heard from your mouth."
יד
שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר "ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך" (שמות כג,יג).
15
Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: "And the name of other gods... shall not be heard from your mouth." [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.
טו
שלא להדיח בני ישראל אחר עבודה זרה, שנאמר "לא יישמע על פיך" (שמות כג,יג); זו אזהרה למדיח.
16
Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: "And they shall not continue to do so."
טז
שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית "ולא יוסיפו לעשות" (דברים יג,יב).
17
Not to show affection for a mesit, as [Deuteronomy 13:9] states: "Do not show appreciation for him."
יז
שלא לאהוב המסית, שנאמר "לא תאבה לו" (דברים יג,ט).
18
Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: "Do not listen to him."
יח
שלא לעזוב השנאה למסית, שנאמר "ולא תשמע אליו" (דברים יג,ט).
19
Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: "Do not have mercy upon him."
יט
שלא להציל המסית אלא עומד על דמו, שנאמר "לא תחוס עינך עליו" (דברים יג,ט).
20
For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: "Do not have pity... [upon him]."
כ
שלא ילמד המוסת זכות על המסית, שנאמר "לא תחמול" (דברים יג,ט).
21
For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: "And do not try to cover up for him."
כא
שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר "ולא תכסה עליו" (דברים יג,ט).
22
Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: "Do not covet the gold or silver which is upon them...."
כב
שלא ליהנות בציפויי נעבד, שנאמר "לא תחמוד כסף וזהב עליהם" (דברים ז,כה).
23
Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: "It shall never be rebuilt."
כג
שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר "לא תיבנה עוד" (דברים יג,יז).
24
Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: "Let nothing that has been condemned cling to your hand."
כד
שלא ליהנות בממון עיר הנידחת, שנאמר "ולא ידבק בידך מאומה, מן החרם" (דברים יג,יח).
25
Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your house."
כה
שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר "ולא תביא תועבה אל ביתך" (דברים ז,כו).
26
Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: "[The prophet]... who speaks in the name of other gods [shall die]."
כו
שלא להתנבא בשמה, שנאמר "ואשר ידבר, בשם אלוהים אחרים" (דברים יח,כ).
27
Not to relate false prophecies, as [Deuteronomy 18:20] states: "When a prophet presumptuously makes a declaration in My name which I have not commanded him...."
כז
שלא להתנבא בשקר, שנאמר "אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו" (דברים יח,כ).
28
Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."a
כח
שלא לשמוע למתנבא בשם עבודה זרה, שנאמר "לא תשמע, אל דברי הנביא" (דברים יג,ד).
29
Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: "Do not fear him."
כט
שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר "לא תגור ממנו" (דברים יח,כב).
30
Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: "Do not follow the practices of the nation [that I am driving out before you]...."
ל
שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר "ולא תלכו בחוקות הגוי" (ויקרא כ,כג).
31
Not to practice black magic, as [Deuteronomy 18:10] states: "There shall not be found among you... a magician."
לא
שלא לקסום, שנאמר "לא יימצא בך . . . קוסם קסמים" (דברים יח,י).
32
Not to practice divination, as [Leviticus 19:26] states: "Do not practice divination."
לב
שלא לעונן, שנאמר "לא תעוננו" (ויקרא יט,כו).
33
Not to act as a soothsayer, as [Leviticus, ibid.] states: "Do not act as a soothsayer."
לג
שלא לנחש, שנאמר "לא תנחשו" (ויקרא יט,כו).
34
Not to practice sorcery, as [Deuteronomy 18:10] states: "There shall not be found among you... a sorcerer."
לד
שלא לכשף, שנאמר "לא יימצא בך . . . ומכשף" (דברים יח,י).
35
Not to cast spells, as [Deuteronomy 18:11] states: "[There shall not be found among you...] one who casts spells."
לה
שלא לחבור חבר, שנאמר "וחובר, חבר" (דברים יח,יא).
36
Not to consult an ov, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov."
לו
שלא לשאול באוב, שנאמר "ושואל אוב" (דברים יח,יא).
37
Not to consult a yid'oni, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov or a yid'oni."
לז
שלא לשאול ביידעוני, שנאמר "ושואל אוב ויידעוני" (דברים יח,יא).
38
Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who attempts to communicate with the dead."
לח
שלא לשאול בחלום מן המתים, שנאמר "ודורש אל המתים" (דברים יח,יא).
39
For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: "A woman should not wear a man's clothing."
לט
שלא תעדה אישה עדי איש, שנאמר "לא יהיה כלי גבר על אישה" (דברים כב,ה).
40
For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: "A man should not wear a woman's clothing." [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.
מ
שלא יעדה איש עדי אישה, שנאמר "ולא ילבש גבר שמלת אישה" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.
41
Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: "Do not tattoo your flesh."
מא
שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר "וכתובת קעקע, לא תיתנו בכם" (ויקרא יט,כח).
42
Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: "Do not wear sha'atnez."
מב
שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר "לא תלבש שעטנז" (דברים כב,יא).
43
Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: "Do not shave your temples."
מג
שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר "ולא תקיפו, פאת ראשכם" (ראה ויקרא יט,כז).
44
Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: "Do not shave the corners of your beard."
מד
שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר "ולא תשחית, את פאת זקנך" (ויקרא יט,כז).
45
Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: "Do not cut yourselves." Gedidah is another term for cutting.
מה
שלא להתגודד כעובדי עבודה זרה, שנאמר "לא תתגודדו" (דברים יד,א); וגדידה ושריטה אחת היא.
46
Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: "Do not ever return on this path again."
מו
שלא לשכון בארץ מצריים לעולם, שנאמר "לא תוסיפון לשוב בדרך הזה, עוד" (דברים יז,טז).
47
Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: "Do not stray after your heart and eyes."
מז
שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר "ולא תתורו . . ." (במדבר טו,לט).
48
Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: "Do not establish a covenant with them."
מח
שלא לכרות ברית לשבעה עממין, שנאמר "לא תכרות להם ברית" (דברים ז,ב).
49
Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: "Do not allow a soul to live."
מט
שלא להחיות אדם משבעה עממים, שנאמר "לא תחייה, כל נשמה" (דברים כ,טז).
50
Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: "Do not show them favor."
נ
שלא לחון על עובדי עבודה זרה, שנאמר "ולא תחונם" (דברים ז,ב).
51
Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: "They shall not settle in your land."
נא
שלא להושיב עובדי עבודה זרה בארצנו, שנאמר "לא יישבו בארצך" (שמות כג,לג).
52
Not to marry gentiles, as [Deuteronomy 7:3] states: "Do not marry among them."
נב
שלא להתחתן בעובדי עבודה זרה, שנאמר "ולא תתחתן, בם" (דברים ז,ג).
53
For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: "An Ammonite or a Moabite shall never enter the congregation of God."
נג
שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר "לא יבוא עמוני ומואבי, בקהל ה'" (דברים כג,ד).
54
Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Edomite."
נד
שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר "לא תתעב אדומי" (דברים כג,ח).
55
Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Egyptian."
נה
שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר "לא תתעב מצרי" (דברים כג,ח).
56
Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: "Do not seek their peace and welfare...."
נו
שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר "לא תדרוש שלומם, וטובתם" (דברים כג,ז).
57
Not to destroy fruit trees nor to destroy any-thing else of value, as [Deuteronomy 20:19] states: "Do not destroy its trees."
נז
שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר "לא תשחית את עצה" (דברים כ,יט).
58
For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: "Do not panic before them," and [Deuteronomy 3:22] states: "Do not fear them."a,b
נח
שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר "לא תערוץ, מפניהם" (דברים ז,כא), "לא, תיראום" (דברים ג,כב).
59
Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: "Do not forget."
נט
שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר "לא, תשכח" (דברים כה,יט).
60
The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: "Do not curse God." [Leviticus 27:16] mentions the punishment: "One who curses the name of God shall surely die." This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments punishable by karet.
ס
שאנו מוזהרין על ברכת השם, שנאמר "אלוהים, לא תקלל" (שמות כב,כז), ונאמר בעונש "ונוקב שם ה' מות יומת" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.
61
Not to violate an oath, as [Leviticus 19:12] states: "Do not swear falsely in My name."
סא
שלא לעבור על שבועת ביטוי, שנאמר "ולא תישבעו בשמי, לשקר" (ויקרא יט,יב).
62
Not to take an oath in vain, as [Exodus 20:7] states: "Do not take the name of God, your Lord, in vain."
סב
שלא יישבע לשוא, שנאמר "לא תישא את שם ה' אלוהיך, לשוא" (שמות כ,ו; דברים ה,י).
63
Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: "Do not profane My holy name."
סג
שלא לחלל את שם הקדוש ברוך הוא, שנאמר "ולא תחללו, את שם קודשי" (ויקרא כב,לב).
64
Not to test the promises of God, as [Deuteronomy 6:15] states: "Do not test God, your Lord."
סד
שלא לנסות את דבר ה', שנאמר "לא תנסו, את ה' אלוהיכם" (דברים ו,טז).
65
Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: "You shall surely destroy them. Do not do this to God, your Lord."1
סה
שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר "אבד תאבדון" (דברים יב,ב), "לא תעשון כן, לה' אלוהיכם" (דברים יב,ד).
66
Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: "Do not leave his body on the gallows."
סו
שלא ילין הצלוב על העץ, שנאמר "לא תלין נבלתו על העץ" (דברים כא,כג).
67
Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: "And you shall keep My watch."2
סז
שלא להשבית שמירה סביב למקדש, שנאמר "ושמרתם את משמרתי" (ויקרא יח,ל).
68
For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: "And he shall not enter the sanctuary at all times."
סח
שלא ייכנס כוהן להיכל בכל עת, שנאמר "ואל יבוא בכל עת אל הקודש" (ויקרא טז,ב).
69
For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: "However, to the parochet3 he shall not approach."
סט
שלא ייכנס בעל מום מן המזבח ולפנים, שנאמר "אך אל הפרוכת לא יבוא" (ויקרא כא,כג).
70
For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: "[Anyone...] who has a blemish [may not approach to present]...."
ע
שלא יעבוד בעל מום, שנאמר "אשר יהיה בו מום" (ויקרא כא,יז).
71
For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: "Anyone who has a blemish may not approach [to offer a sacrifice]."a
עא
שלא יעבוד בעל מום עובר, שנאמר "כל איש אשר בו מום, לא יקרב" (ויקרא כא,יח).
72
For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: "Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you."
עב
שלא יתעסקו הלויים בעבודת הכוהנים ולא הכוהנים בעבודת הלויים, שנאמר "אל כלי הקודש ואל המזבח, לא יקרבו . . . גם הם גם אתם" (במדבר יח,ג).
73
For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: "Do not drink wine or strong drink when you enter the Tent of Testimony," and [ibid., 10:11] states: "or when you render a decision for the children of Israel."a
עג
שלא ייכנס למקדש ולא יורה בתורה שתוי יין, שנאמר "יין ושיכר אל תשת . . . בבואכם אל אוהל מועד" (ויקרא י,ט), ונאמר "ולהורות, את בני ישראל" (ויקרא י,יא).
74
For a non-priest not to serve in the Temple, as [Numbers 18:4] states: "An unauthorized person shall not approach them."
עד
שלא יעבוד הזר במקדש, שנאמר "וזר, לא יקרב אליכם" (במדבר יח,ד).
75
For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: "And they shall separate themselves from the sacred offerings of the children of Israel."
עה
שלא יעבוד כוהן טמא, שנאמר "ויינזרו מקודשי בני ישראל" (ויקרא כב,ב).
76
For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: "And they shall not profane...."
עו
שלא יעבוד כוהן טבול יום עד שיעריב שמשו, שנאמר "ולא יחללו" (ויקרא כא,ו).
77
For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: "And they shall not make your camp impure." This refers to the camp of the Divine Presence.
עז
שלא ייכנס טמא לעזרה, שנאמר "ולא יטמאו את מחניהם" (במדבר ה,ג); זה מחנה שכינה.
78
For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: "Do not enter the camp." This refers to the camp of the Levites.
עח
שלא ייכנס טמא למחנה לוייה, שכנגדו לדורות הר הבית, שנאמר "לא יבוא אל תוך המחנה" (דברים כג,יא); זה מחנה לוייה.
79
Not to build the altar with hewn stones, as [Exodus 20:22] states: "Do not make them hewn."
עט
שלא לבנות אבני מזבח גזית, שנאמר "לא תבנה אתהן גזית" (שמות כ,כב).
80
Not to ascend to the altar using steps, as [Exodus 20:23] states: "Do not ascend My altar with steps."
פ
שלא לפסוע על המזבח, שנאמר "ולא תעלה במעלות, על מזבחי" (שמות כ,כג).
81
Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: "Do not offer any unauthorized incense upon it."
פא
שלא להקטיר ולהקריב במזבח הזהב, שנאמר "לא תעלו עליו קטורת זרה" (שמות ל,ט).
82
Not to extinguish the fire of the altar, as [Leviticus 6:6] states: "Burn a continuous fire on the altar. Do not extinguish it."
פב
שלא לכבות אש המזבח, שנאמר "אש, תמיד תוקד על המזבח--לא תכבה" (ויקרא ו,ו).
83
Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: "And do not duplicate its formula."
פג
שלא לעשות במתכונת שמן המשחה, שנאמר "ובמתכונתו, לא תעשו" (שמות ל,לב).
84
Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: "Do not anoint the flesh of a person with it."
פד
שלא לסוך בשמן המשחה זר, שנאמר "על בשר אדם, לא ייסך" (שמות ל,לב).
85
Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: "Do not duplicate its formula."
פה
שלא לעשות במתכונת הקטורת, שנאמר "ובמתכונתה, לא תעשו" (ראה שמות ל,לז).
86
Not to remove the staves of the ark, as [Exodus 25:16] states: "They shall not be removed from it."
פו
שלא להוציא בדי הארון, שנאמר "לא יסורו, ממנו" (שמות כה,טו).
87
For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: "The breastplate shall not come loose from the ephod."
פז
שלא ייזח החושן מעל האיפוד, שנאמר "ולא ייזח החושן, מעל האיפוד" (שמות כח,כח; שמות לט,כא).
88
For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: "It shall have a woven border around it. It shall not tear."
פח
שלא ייקרע המעיל, שנאמר "כפי תחרא יהיה לו--לא ייקרע" (שמות כח,לב).
89
Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: "Be careful, lest you offer your burnt offerings...."
פט
שלא להעלות קודשים בחוץ, שנאמר "הישמר לך, פן תעלה עולותיך" (דברים יב,יג).
90
Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: "A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet."
צ
שלא לשחוט קודשים בחוץ, שנאמר "איש . . . אשר ישחט שור או כשב" (ויקרא יז,ג) "ואל פתח אוהל מועד, לא הביאו . . . ונכרת" (ויקרא יז,ד).
91
Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: "Any [animal] which has a blemish shall not be sacrificed." This prohibition involves [the animal's] consecration.
צא
שלא להקדיש בעלי מומין למזבח, שנאמר "כול אשר בו מום, לא תקריבו" (ויקרא כב,כ); זה הוא איסור הקדשו.
92
Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: "Do not sacrifice these to God."
צב
שלא לשחוט בעלי מומין לשם קרבן, שנאמר "לא תקריבו אלה, לה'" (ויקרא כב,כב).
93
Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: "Do not sacrifice to God...." This prohibition involves sprinkling [the animal's] blood."
צג
שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין "לא תקריבו לה'" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.
94
Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: "Do not make a fire offering of them."
צד
שלא להקטיר אימורי בעלי מומין, שנאמר "ואישה, לא תיתנו מהם" (ויקרא כב,כב).
95
Not to offer a animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: "Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish." This refers to a blemish of a temporary nature.a
צה
שלא להקריב בעל מום עובר, שנאמר "לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום" (דברים יז,א); זה הוא מום עובר.
96
Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: "Do not offer sacrifices [from these animals] when they are given by gentiles."
צו
שלא להקריב בעל מום מיד הגויים, שנאמר "ומיד בן נכר, לא תקריבו" (ויקרא כב,כה).
97
Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: "It shall not have a blemish."This can be interpreted to mean: Do not inflict a blemish upon it.
צז
שלא ייתן מום בקודשים, שנאמר "מום לא יהיה בו" (ויקרא כב,כא); כלומר, לא תיתן בו מום.
98
Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: "You may not burn anything leavened or sweet [as a fire offering]."a
צח
שלא להקריב שאור או דבש, שנאמר "כי כל שאור וכל דבש, לא תקטירו" (ויקרא ב,יא).
99
Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: "Do not omit the salt of God's covenant."
צט
שלא להקריב תפל, שנאמר "ולא תשבית מלח ברית אלוהיך" (ויקרא ב,יג).
100
Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: "Do not bring a prostitute's fee or the price of a dog...."
ק
שלא להקריב אתנן ומחיר, שנאמר "לא תביא אתנן זונה ומחיר כלב" (דברים כג,יט).
101
Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:25] states: "Do not slaughter it and its offspring on the same day."
קא
שלא לשחוט אותו ואת בנו, שנאמר "אותו ואת בנו, לא תשחטו ביום אחד" (ויקרא כב,כח).
102
Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: "Do not place oil upon it."
קב
שלא ליתן שמן זית במנחת חוטא, שנאמר "לא ישים עליה שמן" (ויקרא ה,יא).
103
Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: "...and do not place frankincense upon it."
קג
שלא ליתן עליה לבונה, שנאמר "ולא ייתן עליה לבונה" (ויקרא ה,יא).
104
Not to place oil on the meal offering brought by a sotah, as [Numbers 5:15] states: "Do not pour oil upon it."
קד
שלא ייתן שמן במנחת סוטה, שנאמר "לא ייצוק עליו שמן" (במדבר ה,טו).
105
Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: "...and do not place frankincense upon it."
קה
שלא ייתן עליו לבונה, שנאמר "ולא ייתן עליו לבונה" (במדבר ה,טו).
106
Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: "Do not exchange it or substitute another for it."
קו
שלא להמיר את הקודשים, שנאמר "לא יחליפנו, ולא ימיר אותו" (ויקרא כז,י).
107
Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: "A person should not consecrate it" - i.e., he should not consecrate it as another sacrifice.
קז
שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור "לא יקדיש איש, אותו" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.
108
Not to redeem a firstling kosher animal, as [Numbers 18:17] states: "Nevertheless, a firstling ox... do not redeem."
קח
שלא לפדות בכור בהמה טהורה, שנאמר "אך בכור שור . . . לא תפדה" (במדבר יח,יז).
109
Not to sell the tithe of cattle, as [Leviticus 27:33] states: "It shall not be redeemed."
קט
שלא למכור מעשר בהמה, שנאמר "לא ייגאל" (ויקרא כז,לג).
110
Not to sell a field that has been dedicated, as [Leviticus 27:28] states: "It shall not be sold."
קי
שלא למכור שדה החרם, שנאמר "לא יימכר" (ויקרא כז,כח).
111
Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: "It shall not be redeemed."
קיא
שלא לפדות שדה החרם, שנאמר "לא ייגאל" (ויקרא כז,כח).
112
Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: "He shall pinch off its head...[without separating it]."
קיב
שלא יבדיל ראש חטאת העוף, שנאמר "ומלק את ראשו ממול עורפו" (ויקרא ה,ח).
113
Not to work with consecrated animals, as [Deuteronomy 15:19] states: "Do not work with your firstling ox."
קיג
שלא לעבוד בקודשים, שנאמר "לא תעבוד בבכור שורך" (דברים טו,יט).
114
Not to shear consecrated animals, as [Deuteronomy 15:19] states: "Do not shear your firstling sheep."
קיד
שלא לגזוז את הקודשים, שנאמר "ולא תגוז בכור צאנך" (דברים טו,יט).
115
Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: "Do not sacrifice the blood of My offering in the presence of chametz."
קטו
שלא ישחוט הפסח והחמץ קיים, שנאמר "לא תשחט על חמץ, דם זבחי" (שמות לד,כה).
116
Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by remaining overnight, as [Exodus 23:18] states: "Do not allow the fat of My festive offering to remain until the morning."
קטז
שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר "ולא ילין חלב חגי, עד בוקר" (שמות כג,יח).
117
Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: "Do not leave over any of it until the morning."
קיז
שלא להותיר מבשר הפסח, שנאמר "ולא תותירו ממנו, עד בוקר" (שמות יב,י).
118
Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:14] states: "Do not leave over any of the meat...." According to the oral tradition, we have learned that the verse refers to the Chaggigah sacrifice offered on the fourteenth of Nisan. The phrase "until the morning" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.
קיח
שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר "ולא ילין מן הבשר" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר "לבוקר" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.
119
Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: "Do not leave over any of it until the morning."
קיט
שלא להותיר מבשר פסח שני עד בוקר, שנאמר "ולא ישאירו ממנו עד בוקר" (ראה במדבר ט,יב).
120
Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: "Do not leave over any of it until the morning." The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.
קכ
שלא להותיר מבשר התודה עד בוקר, שנאמר "ולא תותירו ממנו, עד בוקר" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.
121
Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: "Neither shall you break a bone of it."
קכא
שלא לשבור עצם בפסח, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו).
122
Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: "Neither shall you break a bone of it."
קכב
שלא לשבור עצם בפסח שני, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו; וראה במדבר ט,יב).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.. Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.
2.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, "And you shall keep the watch over the holy articles."
3.The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.
Part 2
123
Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: "Do not remove [any of the meat] from the house...."
קכג
שלא להוציא מבשר הפסח מן החבורה, שנאמר "לא תוציא מן הבית" (שמות יב,מו).
124
Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: "It shall not be baked as leaven. Their portion...."
קכד
שלא לעשות שיירי מנחות חמץ, שנאמר "לא תיאפה חמץ, חלקם" (ויקרא ו,י).
125
Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: "Do not eat from it raw or boiled in water."
קכה
שלא לאכול בשר הפסח נא ומבושל, שנאמר "אל תאכלו ממנו נא, ובשל" (שמות יב,ט).
126
Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: "No temporary resident or hired worker may eat from it."
קכו
שלא להאכיל בשר הפסח לגר תושב, שנאמר "תושב ושכיר, לא יאכל בו" (שמות יב,מה).
127
Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: "No uncircumcised person may eat of it."
קכז
שלא יאכל הערל בשר הפסח, שנאמר "כל ערל, לא יאכל בו" (שמות יב,מח).
128
Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: "No outsider may eat from it." This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].
קכח
שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר "כל בן נכר, לא יאכל בו" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.
129
For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 6:20] states: "And a soul who partakes of the meat of the peace sacrifice while he is impure...."
קכט
שלא יאכל אדם שנטמא קודשים, שנאמר "והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו" (ויקרא ז,כ).
130
Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: "Meat that has touched any impurity shall not be eaten."
קל
שלא לאכול מן הקודשים שנטמאו, שנאמר "והבשר אשר ייגע בכל טמא, לא ייאכל" (ויקרא ז,יט).
131
Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: "One who eats it shall bear his guilt,... his soul will be punished by karet."
קלא
שלא לאכול נותר, שנאמר "ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה" (ויקרא יט,ח).
132
Not to eat piggul, as [Leviticus 7:18] states: "It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt." This sin is punishable by karet.
קלב
שלא לאכול פיגול, שנאמר "המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא" (ויקרא ז,יח); והוא בכרת.
133
For an unauthorized person not to partake of the terumot,1as [Leviticus 22:10] states: "No unauthorized person shall eat it."
קלג
שלא יאכל זר תרומות, שנאמר "וכל זר, לא יאכל קודש" (ויקרא כב,י).
134
For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: "A tenant of a priest or [his] hired worker shall not eat the holy [food]."
קלד
שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר "תושב כוהן ושכיר, לא יאכל קודש" (ויקרא כב,י).
135
For an uncircumcised person not to partake of terumah or other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.2
קלה
שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.
136
For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: "Any of your descendants... shall not eat from the consecrated foods."3
קלו
שלא יאכל כוהן טמא תרומה, שנאמר "איש מזרעך . . . בקודשים לא יאכל" (ראה ויקרא כא,יז; ויקרא כב,ד).
137
For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: "When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts]."
קלז
שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר "ובת כוהן--כי תהיה, לאיש זר" (ויקרא כב,יב).
138
For a meal offering brought by a priest not to be eaten, as [Leviticus 6:15] states: "Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten."
קלח
שלא תיאכל מנחת כוהן, שנאמר "וכל מנחת כוהן כליל תהיה, לא תיאכל" (ויקרא ו,טז).
139
Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: "Any sin offering whose blood has been brought...."
קלט
שלא לאכול בשר חטאות הנעשות בפנים, שנאמר "וכל חטאת אשר יובא מדמה" (ויקרא ו,כג).
140
Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: "Do not eat of any abomination." According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.
קמ
שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר "לא תאכל, כל תועבה" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.
141
Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: "You may not eat within your gates the tithe from your grain."
קמא
שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר "לא תוכל לאכול בשעריך, מעשר דגנך" (דברים יב,יז).
142
Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...your wine...."
קמב
שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר "תירושך" (דברים יב,יז).
143
Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...and your oil...."
קמג
שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר "ויצהרך" (דברים יב,יז).
144
Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: "You may not eat [within your gates]... and the firstlings [of your cattle and flocks]...."
קמד
שלא לאכול בכור תמים חוץ לירושלים, שנאמר "לא תוכל . . . ובכורות" (דברים יב,יז).
145
For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: "...your cattle and your flocks." According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: "You may not eat within your gates...."
קמה
שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר "לא תוכל . . . בקרך, וצאנך" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו "לא תוכל לאכול בשעריך" (שם) אקרא בו.
146
Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: "You may not [eat]...[the sacrifices] you have vowed [to bring]...," meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.
קמו
שלא לאכול בשר העולה, שנאמר "לא תוכל . . . נדריך אשר תידור" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.
147
Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: "You may not [eat]... the [animals] you have pledged [to bring as sacrifices]..." - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.
קמז
שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר "לא תוכל . . . ונדבותיך" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.
148
For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: "An unauthorized person shall not partake of them, for they are holy."
קמח
שלא יאכל זר בשר קודשי קודשים, שנאמר "וזר לא יאכל, כי קודש הם" (שמות כט,לג).
149
For a priest not to partake of the first fruits [Bikkurim] before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: "You may not [eat]... the elevated gifts [delivered by] hand." The [latter phrase] refers to the first fruits.
קמט
שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר "לא תוכל . . . ותרומת ידך" (דברים יב,יז); אלו הביכורים.
150
Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: "I have not consumed it while it is impure."
קנ
שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר "לא ביערתי ממנו בטמא" (דברים כו,יד).
151
Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: "I have not eaten from it while in mourning."
קנא
שלא לאכול מעשר שני באנינות, שנאמר "לא אכלתי באוני ממנו" (דברים כו,יד).
152
Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: "I have not used it for the dead." Anything that is not associated with the needs of a living body is referred to as "used for the dead."4
קנב
שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר "ולא נתתי ממנו, למת" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, "נתתי ממנו, למת" אקרא בו.
153
Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: "And they shall not profane the sacred gifts which the children of Israel will separate for God." This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.
קנג
שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר "ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.
154
Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: "Do not delay your offerings of newly ripened produce and your agricultural offerings." [This means:] Do not delay bringing an offering that should be brought first.
קנד
שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר "מלאתך ודמעך, לא תאחר" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.
155
Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: "[When you make a pledge to God,] do not delay paying it."
קנה
שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר "לא תאחר לשלמו" (דברים כג,כב).
156
Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: "Do not appear before Me empty-handed."
קנו
שלא לעלות לחג בלא קרבן, שנאמר "ולא ייראו פניי, ריקם" (שמות כג,טו).
157
Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: "He shall not violate his word."
קנז
שלא לעבור על דברים שאסר אדם על נפשו, שנאמר "לא יחל, דברו" (במדבר ל,ג).
158
For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: "They shall not marry an immoral woman or a chalalah."
קנח
שלא ייקח כוהן זונה, שנאמר "אישה זונה וחללה לא ייקחו" (ויקרא כא,ז).
159
For a priest not to marry a chalalah,5 as [Leviticus 21:7] states: "They shall not marry... a chalalah."
קנט
שלא ייקח כוהן חללה, שנאמר "וחללה לא ייקחו" (ויקרא כא,ז).
160
For a priest not to marry a divorcee, as [Leviticus 21:7] states: "...nor may they marry a woman divorced from her husband."
קס
שלא ייקח כוהן גרושה, שנאמר "ואישה גרושה מאישה לא ייקחו" (ויקרא כא,ז).
161
For a High Priest not to marry a widow, as [Leviticus 21:14] states: "A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry."
קסא
שלא ייקח כוהן גדול אלמנה, שנאמר "אלמנה וגרושה וחללה זונה, את אלה לא ייקח" (ויקרא כא,יד).
162
For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: "He shall not profane his progeny...." This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].
קסב
שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר "לא יחלל זרעו, בעמיו" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.
163
For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: "Do not let your hair grow long."a
קסג
שלא ייכנס כוהן למקדש פרוע ראש, שנאמר "ראשיכם אל תפרעו" (ויקרא י,ו).
164
For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: "Do not rend your garments."
קסד
שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר "ובגדיכם לא תפרומו" (ויקרא י,ו).
165
For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: "Do not depart from before the entrance to the Tent of Testimony."
קסה
שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר "ומפתח אוהל מועד לא תצאו" (ויקרא י,ז).
166
For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: "He shall not become impure [through contact with] the dead."
קסו
שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר "לנפש לא ייטמא בעמיו" (ויקרא כא,א).
167
For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: "He shall not become impure, [even] for his father and mother."
קסז
שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר "לאביו ולאימו, לא ייטמא" (ויקרא כא,יא).
168
For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: "He should not come in contact with any dead body." According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].
קסח
שלא ייכנס כוהן גדול עם מת, שנאמר "ועל כל נפשות מת, לא יבוא" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.
169
For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: "He shall not receive an inheritance."
קסט
שלא ייקח כל שבט לוי חלק בארץ, שנאמר "ונחלה לא יהיה לו" (דברים יח,ב).
170
For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: "The priests and the Levites shall not receive a portion or an inheritance."
קע
שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר "לא יהיה לכוהנים הלויים . . . חלק ונחלה" (דברים יח,א).
171
Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: "Do not make a bald spot upon your heads."
קעא
שלא לעשות קורחה על מת, שנאמר "לא תשימו קורחה בין עיניכם--למת" (דברים יד,א).
172
Not to eat non-kosher animals, as [Deuteronomy 14:7] states: "Nevertheless, among those who chew the cud, these you may not eat...."
קעב
שלא לאכול בהמה טמאה, שנאמר "אך את זה, לא תאכלו, ממעלי הגרה" (ויקרא יא,ד; דברים יד,ז).
173
Not to eat non-kosher fish, as [Leviticus 11:11] states: "They shall be [regarded as] a detestable thing for you. Do not eat of their flesh."
קעג
שלא לאכול דג טמא, שנאמר "ושקץ, יהיו לכם; מבשרם לא תאכלו" (ויקרא יא,יא).
174
Not to eat non-kosher birds, as [Leviticus 11:13] states: "These birds you must regard as detestable. Do not eat them."
קעד
שלא לאכול עוף טמא, שנאמר "ואת אלה תשקצו מן העוף, לא ייאכלו" (ויקרא יא,יג).
175
Not to eat flying insects, as [Deuteronomy 14:19] states: "Every flying insect [that is] not-kosher for you shall not be eaten."
קעה
שלא לאכול שרץ העוף, שנאמר "כול שרץ העוף, טמא הוא לכם" (דברים יד,יט).
176
Not to eat insects that breed on land, as [Leviticus 11:41] states: "Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten."
קעו
שלא לאכול שרץ הארץ, שנאמר "וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל" (ויקרא יא,מא).
177
Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: "Do not make your souls impure with any insect that creeps upon the earth."
קעז
שלא לאכול רמש הארץ, שנאמר "ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ" (ויקרא יא,מד).
178
Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: "...for any swarming creature which breeds upon the land, you shall not eat them."
קעח
שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר "לכל השרץ, השורץ על הארץ--לא תאכלום" (ויקרא יא,מב).
179
Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: "Do not make yourselves detestable [by eating] any swarming creature."
קעט
שלא לאכול שרץ המים, שנאמר "אל תשקצו, את נפשותיכם, בכל השרץ" (ויקרא יא,מג).
180
Not to eat carrion, as [Deuteronomy 14:21] states: "Do not eat carrion."
קפ
שלא לאכול מתה, שנאמר "לא תאכלו כל נבילה" (דברים יד,כא).
181
Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: "Do not eat flesh torn off [by a predator]."
קפא
שלא לאכול טריפה, שנאמר "ובשר בשדה טריפה לא תאכלו" (שמות כב,ל).
182
Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: "Do not eat the life [of an animal] with its flesh."
קפב
שלא לאכול אבר מן החי, שנאמר "לא תאכל הנפש, עם הבשר" (דברים יב,כג).
183
Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: "Therefore, the children of Israel do not eat the displaced nerve."
קפג
שלא לאכול גיד הנשה, שנאמר "על כן לא יאכלו בני ישראל את גיד הנשה" (בראשית לב,לג).
184
Not to consume blood, as [Leviticus 7:26] states: "Do not consume any blood."
קפד
שלא לאכול דם, שנאמר "וכל דם, לא תאכלו" (ויקרא ג,יז; ויקרא ז,כו).
185
Not to partake of [hard] fat, as [Leviticus 7:23] states: "Do not eat any of the fat in an ox, sheep, or goat."
קפה
שלא לאכול חלב, שנאמר "כל חלב שור וכשב, ועז--לא תאכלו" (ויקרא ז,כג).
186
Not to cook meat and milk [together], as [Exodus 23:19] states: "Do not cook a kid in its mother's milk."
קפו
שלא לבשל בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" (שמות כג,יט; שמות לד,כו; דברים יד,כא).
187
Not to eat meat and milk [together], as [Exodus 34:26] states: "Do not cook a kid in its mother's milk." Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].
קפז
שלא לאכול בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.
188
Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: "And do not eat its flesh."
קפח
שלא לאכול בשר שור הנסקל, שנאמר "ולא ייאכל את בשרו" (שמות כא,כח).
189
Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: "[Until that day,...] you may not eat bread..."
קפט
שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר "ולחם . . . לא תאכלו" (ויקרא כג,יד).
190
Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... roasted grain..."
קצ
שלא לאכול קלי מן החדש, שנאמר "וקלי . . . לא תאכלו" (ויקרא כג,יד).
191
Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... fresh grain."
קצא
שלא לאכול כרמל מתבואה חדשה, שנאמר "וכרמל לא תאכלו" (ויקרא כג,יד).
192
Not to eat orlah for three years, as [Leviticus 19:23] states: "For three years, you must regard its fruit as a forbidden growth. It may not be eaten."
קצב
שלא לאכול עורלה, שנאמר "שלוש שנים, יהיה לכם ערלים--לא ייאכל" (ויקרא יט,כג).
193
Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: "...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit." This refers to a prohibition against eating [such produce].
קצג
שלא לאכול כלאי הכרם, שנאמר "פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם" (דברים כב,ט); זה הוא איסור אכילה.
194
Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: "...who ate the fat of their sacrifices and drank the wine of their libations."a
קצד
שלא לשתות יין נסך, שנאמר "אשר חלב זבחימו יאכלו, ישתו יין נסיכם" (דברים לב,לח).
195
Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: "This son of ours is a glutton and a drunkard."6
קצה
שלא לאכול ולשתות דרך זולל וסובא, שנאמר "בננו זה . . . זולל, וסובא" (דברים כא,כ).
196
Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: "For any person who does not afflict himself [on that day]...."
קצו
שלא לאכול ביום הצום, שנאמר "כי כל הנפש אשר לא תעונה" (ויקרא כג,כט).
197
Not to partake of chametz on Pesach, as [Exodus 13:3] states: "Do not eat chametz."
קצז
שלא לאכול חמץ בפסח, שנאמר "לא ייאכל, חמץ" (שמות יג,ג).
198
Not to eat a mixture of chametz, as [Exodus 12:20] states: "Do not eat any leavened matter."a
קצח
שלא לאכול תערובת חמץ, שנאמר "כל מחמצת, לא תאכלו" (שמות יב,כ).
199
Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: "Do not eat chametz with it."a
קצט
שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר "לא תאכל עליו חמץ" (דברים טז,ג).
200
Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz and no leaven may be seen in your territories."
ר
שלא ייראה חמץ, שנאמר "לא ייראה לך חמץ" (שמות יג,ז).
201
Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz may be found in your homes."
רא
שלא יימצא חמץ, שנאמר "שאור, לא יימצא בבתיכם" (שמות יב,יט).
202
For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: "He shall not drink any grape beverage." [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: "He may not drink vinegar from wine or wine-brandy."
רב
שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר "וכל משרת ענבים" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר "חומץ יין וחומץ שיכר לא ישתה" (שם).
203
[For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: "[He shall not eat] fresh... grapes."
רג
שלא יאכל ענבים לחים, שנאמר "וענבים לחים . . . לא יאכל" (במדבר ו,ג).
204
[For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: "[He shall not eat]... dried grapes."
רד
שלא יאכל ענבים יבשים, שנאמר "ויבשים לא יאכל" (במדבר ו,ג).
205
[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: "He shall not eat [anything from wine grapes] from its seeds...."
רה
שלא יאכל חרצנים, שנאמר "מחרצנים . . . לא יאכל" (במדבר ו,ד).
206
[For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: "He shall not eat [anything from wine grapes,...] to its peels."
רו
שלא יאכל זוגין, שנאמר "ועד זג--לא יאכל" (במדבר ו,ד).
207
For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: "He may not become impure even for his father, his mother,...."
רז
שלא ייטמא הנזיר למת, שנאמר "לאביו ולאימו . . . לא ייטמא להם, במותם" (במדבר ו,ז).
208
[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: "He shall not come into contact with any dead body."7
רח
שלא ייכנס באוהל המת, שנאמר "על נפש מת, לא יבוא" (במדבר ו,ו).
209
[For a Nazarite] not to shave, as [Numbers 6:5] states: "A razor shall not pass upon his head."
רט
שלא יגלח הנזיר, שנאמר "תער לא יעבור על ראשו" (במדבר ו,ה).
210
Not to harvest one's entire field, as [Leviticus 23:22] states: "Do not completely harvest the ends of your fields."
רי
שלא לקצור כל השדה, שנאמר "לא תכלה פאת שדך בקוצרך" (ויקרא כג,כב).
211
Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: "Do not gather the leket of your harvest."
ריא
שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר "ולקט קצירך, לא תלקט" (ויקרא יט,ט; ויקרא כג,כב).
212
Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: "Do not pick the incompletely formed grape clusters in your vine-yard."
ריב
שלא לבצור עוללות הכרם, שנאמר "וכרמך לא תעולל" (ויקרא יט,י).
213
Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: "Do not gather the individual [fallen grapes] in your vineyard."
ריג
שלא ללקוט פרט הכרם, שנאמר "ופרט כרמך לא תלקט" (ויקרא יט,י).
214
Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: "Do not go back to take it." [This prohibition also applies to] all trees, as [ibid. 24:20] states: "Do not carefully re-harvest it."
ריד
שלא ליקח עומר השכחה, שנאמר "לא תשוב לקחתו" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר "לא תפאר אחריך" (דברים כד,כ).
215
Not to sow mixed species of seeds together, as [Leviticus 19:19] states: "Do not sow different species of seed in your field."
רטו
שלא לזרוע כלאי זרעים, שנאמר "שדך לא תזרע כלאיים" (ויקרא יט,יט).
216
Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: "Do not plant different species in your vineyard."
רטז
שלא לזרוע תבואה או ירק בכרם, שנאמר "לא תזרע כרמך, כלאיים" (דברים כב,ט).
217
Not to crossbreed different species of animals, as [Leviticus 19:19] states: "Do not crossbreed your livestock with other species."
ריז
שלא להרביע בהמה מין בשאינו מינו, שנאמר "בהמתך לא תרביע כלאיים" (ויקרא יט,יט).
218
Not to work with two different species of animals together, as [Deuteronomy 22:10] states: "Do not plow with an ox and a donkey together."
ריח
שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר "לא תחרוש בשור ובחמור, יחדיו" (דברים כב,י).
219
Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: "Do not muzzle an ox while it is treading grain."
ריט
שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר "לא תחסום שור, בדישו" (דברים כה,ד).
220
Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: "Do not sow your field."
רכ
שלא לעבוד אדמה בשביעית, שנאמר "שדך לא תזרע" (ויקרא כה,ד).
221
Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: "Do not prune your vineyard."
רכא
שלא לעבוד אילן בשביעית, שנאמר "וכרמך לא תזמור" (ויקרא כה,ד).
222
Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: "Do not reap the crops of your harvest that grow on their own."
רכב
שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר "את ספיח קצירך לא תקצור" (ויקרא כה,ה).
223
Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
רכג
שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר "ואת עינבי נזיריך לא תבצור" (ויקרא כה,ה).
224
Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: "Do not sow...."
רכד
שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה "לא תזרעו" (ויקרא כה,יא).
225
Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: "Do not harvest the crops which grow on their own."
רכה
שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו "לא תקצרו את ספיחיה" (ויקרא כה,יא).
226
Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."
רכו
שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו "ולא תבצרו את נזיריה" (ויקרא כה,יא).
227
Not to sell a field in Eretz Yisrael in perpetuity, as [Leviticus 25:23] states: "Do not make a permanent sale of the land."a
רכז
שלא למכור שדה בארץ ישראל לצמיתות, שנאמר "והארץ, לא תימכר לצמיתות" (ויקרא כה,כג).
228
Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: "The fields of the open areas [surrounding] their cities shall not be sold." According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].
רכח
שלא לשנות מגרשי הלויים ושדותיהם, שנאמר "ושדה מגרש עריהם, לא יימכר" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.
229
Not to forsake the Levites, as [Deuteronomy 12:191 states: "Be very careful not to abandon the Levite." Rather, we must give them the portions they are due and rejoice with them on each of the festivals.
רכט
שלא לעזוב הלויים, שנאמר "הישמר לך, פן תעזוב את הלוי" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.
230
Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: "Do not demand payment from your fellow man."
רל
שלא יתבע הלוואה שעברה עליה שביעית, שנאמר "לא ייגוש את ריעהו ואת אחיו" (דברים טו,ב).
231
Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states "Be careful, lest an idea...[occur to you....]" This is an accepted general principle: Whenever [the Torah] uses the expressions "Be careful," "Lest," or "Do not," a negative commandment is involved.
רלא
שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר "הישמר לך פן יהיה דבר" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.
232
Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: "Do not harden your heart." Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.
רלב
שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר "לא תאמץ את לבבך" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.
233
Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: "Do not send him away empty-handed."
רלג
שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר "לא תשלחנו, ריקם" (דברים טו,יג).
234
Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: "Do not behave like a creditor towards him."
רלד
שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר "לא תהיה לו, כנושה" (שמות כב,כד).
235
Not to lend at interest to a Jew, as [Leviticus 25:37] states: "Do not lend him your money at interest."
רלה
שלא להלוות בריבית לישראל, שנאמר "את כספך--לא תיתן לו, בנשך" (ויקרא כה,לז).
236
Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: "Do not take interest from your brother." According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.
רלו
שלא ללוות בריבית, שנאמר "לא תשיך לאחיך" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.
237
Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: "Do not charge him interest."
רלז
שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר "לא תשימון עליו, נשך" (שמות כב,כד).
238
Not to delay payment of a worker, as [Leviticus 19:13] states: "Do not hold back a worker's wages overnight."
רלח
שלא לאחר פעולת שכיר, שנאמר "לא תלין פעולת שכיר, איתך" (ויקרא יט,יג).
239
Not to take security from a debtor by force, as [Deuteronomy 24:10] states: "Do not enter his home to take security."
רלט
שלא ימשכן בעל חוב בזרוע, שנאמר "לא תבוא אל ביתו, לעבוט עבוטו" (דברים כד,י).
240
Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: "Do not lie down [to sleep] with his security" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.
רמ
שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר "לא תשכב, בעבוטו" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.
241
Not to take security from a widow, as [Deuteronomy 24:17] states: "Do not take a widow's garment as security."
רמא
שלא למשכן האלמנה, שנאמר "ולא תחבול, בגד אלמנה" (דברים כד,יז).
242
Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: "Do not take either the upper or lower millstone as a pledge."
רמב
שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר "לא יחבול ריחיים, ורכב" (דברים כד,ו).
243
Not to kidnap a Jewish person, as [Exodus 20:15] states: "Do not steal." This refers to kidnapping.
רמג
שלא לגנוב נפש מישראל, שנאמר "לא תגנוב" (שמות כ,יב; דברים ה,טז); זה גונב נפש.
244
Not to steal, as [Leviticus 19:11] states: "Do not steal." This refers to stealing money.
רמד
שלא לגנוב ממון, שנאמר "לא, תגנובו" (ויקרא יט,יא); זו היא גניבת ממון.
FOOTNOTES
1.The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.
2.. A gezerah shavah is one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.
3.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.
4.. Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.
5.A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).
6.Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.
7.Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, "he may not have contact with the dead."
Part 3
245
Not to rob, as [Leviticus 19:13] states: "Do not rob."
רמה
שלא לגזול, שנאמר "לא תגזול" (ויקרא יט,יג).
246
Not to alter land boundaries, as [Deuteronomy 19:14] states: "Do not remove your neighbor's landmark."
רמו
שלא להסיג גבול, שנאמר "לא תסיג גבול ריעך" (דברים יט,יד).
247
Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: "Do not wrong your neighbor."
רמז
שלא לעשוק, שנאמר "לא תעשוק את ריעך" (ויקרא יט,יג).
248
Not to deny [a just claim], as [Leviticus 19:11] states: "Do not deny your neighbor's [claim]."
רמח
שלא לכחש בממון חברו, שנאמר "לא תכחשו" (ויקרא יט,יא).
249
Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: "Do not swear [falsely]" - i.e., do not swear falsely about money owed to a colleague.
רמט
שלא לישבע על כפירת ממון חברו, שנאמר "לא תשקרו" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.
250
Not to cheat in business, as [Leviticus 25:14] states: "One man should not cheat his brother."
רנ
שלא יונה במקח וממכר, שנאמר "אל תונו, איש את אחיו" (ויקרא כה,יד).
251
Not to hurt someone with words, as [Leviticus 25:17] states: "And one man shall not wrong another." This [prohibition refers to] hurting someone with words.
רנא
שלא יונה בדברים, שנאמר "ולא תונו איש את עמיתו" (ויקרא כה,יז); זו אונאת דברים.
252
Not to hurt a convert with words, as [Exodus 22:20] states: "And do not wrong a convert...."
רנב
שלא להונות את הגר בדברים, שנאמר "וגר לא תונה" (שמות כב,כ).
253
Not to cheat a convert in business, as [Exodus, ibid.] continues: "...nor oppress him."
רנג
שלא להונות את הגר במקח וממכר, שנאמר "ולא תלחצנו" (שמות כב,כ).
254
Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: "Do not deliver a servant to his master."
רנד
שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר "לא תסגיר עבד, אל אדוניו" (דברים כג,טז).
255
Not to wrong such a servant, as [Deuteronomy 23:17] states: "He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him."
רנה
שלא להונות עבד זה, שנאמר "עימך יישב בקרבך . . . בטוב לו; לא, תוננו" (דברים כג,יז).
256
Not to oppress any widow or orphan, as [Exodus 22:21] states: "Do not oppress any widow or orphan."a
רנו
שלא לענות יתום ואלמנה, שנאמר "כל אלמנה ויתום, לא תענון" (שמות כב,כא).
257
Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: "Do not work him like a slave."
רנז
שלא לעבוד בעבד עברי כעבודת עבד, שנאמר "לא תעבוד בו, עבודת עבד" (ויקרא כה,לט).
258
Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: "Do not sell him as slaves are sold."
רנח
שלא למכור אותו ממכרת עבד, שנאמר "לא יימכרו, ממכרת עבד" (ויקרא כה,מב).
259
Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: "Do not rule over him with rigor."
רנט
שלא לעבוד בעבד עברי בפרך, שנאמר "לא תרדה בו, בפרך" (ויקרא כה,מג; ויקרא כה,מו).
260
Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: "He shall not rule over him with rigor."
רס
שלא להניח הגוי לעבוד בעבד עברי הנמכר לו בפרך, שנאמר "לא ירדנו בפרך, לעיניך" (ויקרא כה,נג).
261
Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: "He shall have no power to sell her."
רסא
שלא למכור אמה עברייה לאחר, שנאמר "לא ימשול למוכרה, בבגדו בה" (שמות כא,ח).
262
Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: "He may not diminish her living expenses, clothing, or conjugal rights." The above applies also to other wives.
רסב
שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר "שארה כסותה ועונתה, לא יגרע" (שמות כא,י); והוא הדין לשאר הנשים.
263
Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: "Do not sell her."
רסג
שלא למכור אשת יפת תואר, שנאמר "ומכור לא תמכרנה" (דברים כא,יד).
264
Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: "Do not rule over her."
רסד
שלא לכבוש אשת יפת תואר שפחה, שנאמר "לא תתעמר בה" (דברים כא,יד).
265
Not to covet, as [Exodus 20:14] states: "Do not be envious of your neighbor's wife."
רסה
שלא לחמוד, שנאמר "לא תחמוד, אשת ריעך" (שמות כ,יג; דברים ה,יז).
266
Not to desire, as [Deuteronomy 5:18] states: "Do not desire your neighbor's house."
רסו
שלא להתאוות, שנאמר "לא תתאווה בית ריעך" (דברים ה,יז).
267
For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: "Do not lift a sickle...."
רסז
שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר "וחרמש לא תניף" (דברים כג,כו).
268
For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: "Do not put any into your receptacles."
רסח
שלא ייקח השכיר יתר על אכילתו, שנאמר "ואכלת ענבים כנפשך שובעך" (דברים כג,כה).
269
Not to ignore a lost object, as [Deuteronomy 22:3] states: "You may not ignore it."
רסט
שלא יתעלם מן האבידה, שנאמר "לא תוכל, להתעלם" (דברים כב,ג).
270
Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: "You may not watch your neighbor's donkey...."
ער
שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר "לא תראה חמור אחיך" (ראה דברים כב,ד).
271
Not to falsify measurements, as [Leviticus 19:35] states: "Do not act deceitfully in judgment...." According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.
רעא
שלא לעשות עוול במידה, שנאמר "לא תעשו עוול, במשפט, במידה" (ויקרא יט,לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עוול במשפט המידה.
272
Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: "You may not have in your home...."
ערב
שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר "לא יהיה לך בביתך, איפה ואיפה" (דברים כה,יד).
273
Not to act deceitfully in judgment, as [Leviticus 19:15] states: "Do not pervert justice."
רעג
שלא לעוול המשפט, שנאמר "לא תעשו עוול במשפט" (ויקרא יט,טו).
274
Not to accept bribes, as [Exodus 23:8] states: "Do not take a bribe."
רעד
שלא ליקח שוחד, שנאמר "ושוחד, לא תיקח" (שמות כג,ח).
275
Not to honor a man of stature in judgment, as [Leviticus 19:15] states: "Do not show respect to a great man."
רעה
שלא לכבד גדול בדין, שנאמר "ולא תהדר פני גדול" (ויקרא יט,טו).
276
For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: "Do not fear anyone."
רעו
שלא יירא הדיין בדין מאדם רע, שנאמר "לא תגורו מפני איש" (דברים א,יז).
277
Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: "And do not favor a poor man in his cause."
רעז
שלא לרחם על עני בדין, שנאמר "ודל, לא תהדר בריבו" (שמות כג,ג).
278
Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: "Do not pervert the judgment of a poor person." This refers to someone who is poor with regard to [the observance of] the mitzvot.
רעח
שלא להטות משפט אדם חוטא, שנאמר "לא תטה משפט אביונך" (שמות כג,ו); למדו מפי השמועה, שזה אביון במצוות.
279
Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: "Let your eye not pity."
רעט
שלא לרחם על המזיק בדיני קנסות, שנאמר "לא תחוס, עינך" (דברים יט,כא).
280
Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: "Do not pervert the judgment of a convert or an orphan."
רפ
שלא להטות משפט גרים ויתומים, שנאמר "לא תטה, משפט גר יתום" (דברים כד,יז).
281
Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: "Do not hear a false report."
רפא
שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר "לא תישא, שמע שוא" (שמות כג,א).
282
Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: "Do not follow the majority to do evil."
רפב
שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר "לא תהיה אחרי רבים, לרעות" (שמות כג,ב).
283
For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: "Do not speak up in a trial to influence...."b
רפג
שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר "לא תענה על ריב, לנטות" (שמות כג,ב).
284
Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: "Do not show favoritism regarding judgment."
רפד
שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר "לא תכירו פנים במשפט" (דברים א,יז).
285
Not to give false testimony, as [Exodus 20:13] states: "Do not give false testimony against your neighbor."
רפה
שלא להעיד בשקר, שנאמר "לא תענה בריעך עד שקר" (שמות כ,יב).
286
For a sinner not to act as a witness, as [Exodus 23:1] states: "Do not conspire with a wicked person to be a corrupt witness."
רפו
שלא יעיד בעל עבירה, שנאמר "אל תשת ידך עם רשע, להיות עד חמס" (שמות כג,א).
287
For a relative not to act as a witness, as [Deuteronomy 24:16] states: "Fathers shall not die because of children." According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.
רפז
שלא יעיד קרוב, שנאמר "לא יומתו אבות על בנים" (דברים כד,טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.
288
Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: "A single witness shall not rise up against a person."
רפח
שלא לכרות הדין על פי עד אחד, שנאמר "לא יקום עד אחד באיש" (דברים יט,טו).
289
Not to kill an innocent person, as [Exodus 20:13] states: "Do not murder."
רפט
שלא להרוג נקי, שנאמר "לא תרצח" (שמות כ,יב; דברים ה,טז).
290
Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: "Do not slay the innocent and the righteous."a
רצ
שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר "ונקי וצדיק אל תהרוג" (שמות כג,ז).
291
For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: "One witness shall not testify in a capital case..."
רצא
שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר "ועד אחד, לא יענה בנפש" (במדבר לה,ל).
292
Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: "The murderer shall not die [until he stands before the congregation]."
רצב
שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר "ולא ימות הרוצח, עד עומדו לפני העדה" (במדבר לה,יב).
293
Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: "And you shall cut off her hand. Show no pity."
רצג
שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר "וקצותה, את כפה: .לא תחוס, עינך" (דברים כה,יב).
294
Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: "Do not do anything to the maiden."a
רצד
שלא לענוש האנוס, שנאמר "ולנערה לא תעשה דבר" (דברים כב,כו).
295
Not to take a ransom from a murderer, as [Numbers 35:31] states: "Do not take a ransom for the life of a murderer."
רצה
שלא ליקח כופר מן הרוצח, שנאמר "ולא תקחו כופר לנפש רוצח" (במדבר לה,לא).
296
Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: "And do not take a ransom [for having] to flee to his refuge city."
רצו
שלא ליקח כופר בגלות רוצח בשגגה, שנאמר "ולא תקחו כופר, לנוס אל עיר מקלטו" (במדבר לה,לב).
297
Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: "Do not stand still in the face of mortal danger."
רצז
שלא לעמוד על הדם, שנאמר "לא תעמוד על דם ריעך" (ויקרא יט,טז).
298
Not to leave obstacles, as [Deuteronomy 22:8] states: "...lest you bring blood upon your house."
רחצ
שלא להניח מכשול, שנאמר "ולא תשים דמים בביתך" (דברים כב,ח).
299
Not to mislead an unsuspecting person, as [Leviticus 19:14] states: "Do not place a stumbling block before the blind."
רצט
שלא להכשיל תם בדרך, שנאמר "ולפני עיוור, לא תיתן מכשול" (ויקרא יט,יד).
300
Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: "Do not add [lashes], lest by [giving him] this additional [punishment]...."
ש
שלא להוסיף במלקות המחוייב מלקות, שנאמר "לא יוסיף: .פן יוסיף" (דברים כה,ג).
301
Not to gossip, as [Leviticus 19:16] states: "Do not go around as a gossiper among your people."
שא
שלא לרגל, שנאמר "לא תלך רכיל בעמיך" (ויקרא יט,טז).
302
Not to bear hatred in one's heart, as [Leviticus 19:17] states: "Do not hate your brother in your heart."
שב
שלא לשנוא בלב, שנאמר "לא תשנא את אחיך, בלבבך" (ויקרא יט,יז).
303
Not to embarrass any Jewish person, as [Leviticus, ibid.] states: "You shall surely rebuke your neighbor and not bear a sin because of him."
שג
שלא להלבין פני אדם מישראל, שנאמר "הוכח תוכיח את עמיתך, ולא תישא עליו חטא" (ויקרא יט,יז).
304
Not to take revenge, as [Leviticus 19:18] states: "Do not take revenge."
שד
שלא לנקום, שנאמר "לא תיקום" (ויקרא יט,יח).
305
Not to bear a grudge, as [Leviticus, ibid.] states: "Do not bear a grudge."
שה
שלא לנטור, שנאמר "לא תיטור" (ויקרא יט,יח).
306
Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: "Do not take the mother bird together with the young."
שו
שלא ליקח אם על הבנים, שנאמר "לא תיקח האם, על הבנים" (דברים כב,ו).
307
Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: "And he shall not shave the bald spot."a
שז
שלא לגלח שיער הנתק, שנאמר "ואת הנתק, לא יגלח" (ויקרא יג,לג).
308
Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: "Be very careful concerning signs of tzara’at."
שח
שלא לתלוש סימני צרעת, שנאמר "הישמר בנגע הצרעת" (דברים כד,ח).
309
Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: "...which must never be tilled and never be sown."
שט
שלא לעבוד ולזרוע בנחל איתן, שנאמר "אשר לא ייעבד בו, ולא ייזרע" (דברים כא,ד).
310
Not to allow a sorcerer to live, as [Exodus 22:17] states: "Do not allow a witch to live."
שי
שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר "לא ייצא בצבא, ולא יעבור עליו לכל דבר" (דברים כד,ה).
311
For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: "He shall not go out to the army, nor be charged with any duties."a
שיא
שלא להחיות מכשף, שנאמר "מכשפה, לא תחייה" (שמות כב,יז).
312
Not to reject the authority of the court, as [Deuteronomy 17:11] states: "Do not swerve from the word which they tell you."
שיב
שלא להמרות על פי בית דין, שנאמר "לא תסור, מכל הדבר" (ראה דברים יז,יא).
313
Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: "Carefully observe everything which I command you to do. Do not add to it."
שיג
שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר "את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו" (דברים יג,א).
314
Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: "...and do not diminish from it."
שיד
שלא לגרוע מכל מצוות התורה, שנאמר "ולא תגרע ממנו" (דברים יג,א).
315
Not to curse a judge, as [Exodus 22:27] states: "Do not curse judges."
שטו
שלא לקלל הדיין, שנאמר "אלוהים, לא תקלל" (שמות כב,כז).
316
Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: "...and do not curse the nasi of your people."
שטז
שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר "ונשיא בעמך, לא תאור" (שמות כב,כז).
317
Not to curse any other Jew, as [Leviticus 19:14] states: "Do not curse [even] a deaf-mute."
שיז
שלא לקלל אחד משאר ישראל, שנאמר "לא תקלל חירש" (ויקרא יט,יד).
318
Not to curse one's father or mother, as [Exodus 21:17] states: "One who curses his father or mother shall surely die."a
שיח
שלא לקלל אב ואם, שנאמר "ומקלל אביו ואימו, מות יומת" (שמות כא,יז).
319
Not to strike one's father or mother, as [Exodus 21:15] states: "One who strikes his father or mother shall surely die."
שיט
שלא להכות אב ואם, שנאמר "ומכה אביו ואימו, מות יומת" (שמות כא,טו).
320
Not to work on the Sabbath, as [Exodus 20:10] states: "Do not do any work."
שכ
שלא לעשות מלאכה בשבת, שנאמר "לא תעשה כל מלאכה" (שמות כ,ט; דברים ה,יג).
321
Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: "A person should not leave his place [on the Sabbath day]."a
שכא
שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר "אל ייצא איש ממקומו" (שמות טז,כט).
322
[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: "Do not kindle a fire on the Sabbath day."
שכב
שלא לענוש בשבת, שנאמר "לא תבערו אש, בכול מושבותיכם" (שמות לה,ג).
323
Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: "Do not do any servile1 work on these [days]."
שכג
שלא לעשות מלאכה בראשון של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
324
Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: "Do not do any servile work on these [days]."
שכד
שלא לעשות מלאכה בשביעי של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
325
Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: "Do not do any servile work."
שכה
שלא לעשות מלאכה בחג השבועות, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כא; במדבר כח,כו).
326
Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: "Do not do any servile work."
שכו
שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כה; במדבר כט,א).
327
Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: "Do not do any servile2 work."
שכז
שלא לעשות מלאכה ביום הכיפורים, שנאמר בו "כל מלאכה, לא תעשו" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).
328
Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: "Do not do any servile work."
שכח
שלא לעשות מלאכה בראשון של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).
329
Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: "Do not do any servile work."
שכט
שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לו; במדבר כט,לה).
330
Not to have intimate relations with one's mother, as [Leviticus 18:7] states: "She is your mother, do not commit incest with her."
של
שלא לגלות ערוות אם, שנאמר "אימך היא, לא תגלה ערוותה" (ויקרא יח,ז).
331
Not to have intimate relations with one's sister, as [Leviticus 18:9] states: "Do not commit incest with your sister, your father's daughter."
שלא
שלא לגלות ערוות אשת אב, שנאמר "ערוות אשת אביך, לא תגלה" (ויקרא יח,ח).
332
Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: "Do not commit incest with your father's wife."
שלב
שלא לגלות ערוות אחות, שנאמר "ערוות אחותך . . . לא תגלה" (ויקרא יח,ט).
333
Not to have intimate relations with a sister,3 [the daughter of] either your father or your mother, as [Leviticus 18:11] states: "She is the daughter of your father, your father's progeny, do not commit incest with her."
שלג
שלא לגלות ערוות אחות מן האב ומן האם, שנאמר "ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה" (ויקרא יח,יא).
334
Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: "[Do not commit] incest with your son's daughter."
שלד
שלא לגלות ערוות בת הבן, שנאמר "ערוות בת בנך" (ויקרא יח,י).
335
Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: "...and do not commit incest with your daughter's daughter."
שלה
שלא לגלות ערוות בת הבת, שנאמר "או בת בתך, לא תגלה ערוותן" (ויקרא יח,י).
336
Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].4
שלו
שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.
337
Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: "Do not commit incest [by marrying] a woman and her daughter."
שלז
שלא לגלות ערוות אישה ובתה, שנאמר "ערוות אישה ובתה, לא תגלה" (ויקרא יח,יז).
338
Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: "...her son's daughter...."
שלח
שלא לגלות ערוות אישה ובת בנה, שנאמר "את בת בנה" (ויקרא יח,יז).
339
Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: "...her daughter's daughter,... you shall not take."
שלט
שלא לגלות ערוות אישה ובת בתה, שנאמר "ואת בת בתה, לא תיקח" (ויקרא יח,יז).
340
Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: "Do not commit incest with your mother's sister."
שמ
שלא לגלות ערוות אחות האב, שנאמר "ערוות אחות אביך, לא תגלה" (ויקרא יח,יב).
341
Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: "Do not commit incest with your father's sister."
שמא
שלא לגלות ערוות אחות האם, שנאמר "ערוות אחות אימך, לא תגלה" (ויקרא יח,יג).
342
Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: "Do not commit incest with his wife. [She is your aunt.]"
שמב
שלא לגלות ערוות אשת אחי האב, שנאמר "אל אשתו לא תקרב, דודתך היא" (ויקרא יח,יד).
343
Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: "Do not commit incest with your daughter-in-law."
שמג
שלא לגלות ערוות אשת הבן, שנאמר "ערוות כלתך, לא תגלה" (ויקרא יח,טו).
344
Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: "Do not commit incest with your brother's wife."
שדמ
שלא לגלות ערוות אשת אח, שנאמר "ערוות אשת אחיך, לא תגלה" (ויקרא יח,טז).
345
Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: "Do not take a woman as a wife together with her sister."
שמה
שלא לגלות ערוות אחות אישה, שנאמר "ואישה אל אחותה, לא תיקח" (ויקרא יח,יח).
346
Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: "Do not come close to a woman in the niddah state of impurity."
שמו
שלא לגלות ערוות נידה, שנאמר "ואל אישה, בנידת טומאתה--לא תקרב" (ויקרא יח,יט).
347
Not to have intimate relations with a married woman, as [Leviticus 18:20] states: "Do not lie carnally with your neighbor's wife."
שמז
שלא לגלות ערוות אשת איש, שנאמר "ואל אשת, עמיתך--לא תיתן שכובתך" (ויקרא יח,כ).
348
Not to perform a sexual act with an animal, as [Leviticus 18:23] states: "And do not lie carnally with any animal."
שמח
שלא לשכב עם בהמה, שנאמר "ובכל בהמה לא תיתן שכובתך, לזרע" (ראה ויקרא יח,כ; ויקרא יח,כג).
349
For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: "...and a woman should not present herself to an animal for sexual purposes."
שמט
שלא תביא אישה בהמה עליה, שנאמר "ואישה, לא תעמוד לפני בהמה לרבעה" (ויקרא יח,כג).
350
Not to commit sodomy, as [Leviticus 18:22] states: "And do not lie with a male...."
שנ
שלא לשכב עם זכר, שנאמר "ואת זכר--לא תשכב" (ויקרא יח,כב).
351
Not to commit sodomy with one's father, as [Leviticus 18:7] states: "Do not commit a sexual offense with your father."
שנא
שלא לגלות ערוות האב עצמו, שנאמר "ערוות אביך . . . לא תגלה" (ויקרא יח,ז).
352
Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: "Do not commit a sexual offense with your father's brother."
שנב
שלא לגלות ערוות אחי האב עצמו, שנאמר "ערוות אחי אביך, לא תגלה" (ויקרא יח,יד).
353
Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: "No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .a
שנג
שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר "אל כל שאר בשרו, לא תקרבו לגלות ערווה" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.
354
For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:31 states: "A mamzer may not enter God's congregation."
שנד
שלא יישא ממזר בת ישראל, שנאמר "לא יבוא ממזר, בקהל ה'" (דברים כג,ג).
355
For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: "There shall not be akedeishah...."a
שנה
שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר "לא תהיה קדשה" (דברים כג,יח).
356
For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: "Her first husband who divorced her may not take her as a wife again."
שנו
שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר "לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה" (דברים כד,ד).
357
For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: "The wife of the deceased shall not...."
שנז
שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר "לא תהיה אשת המת" (דברים כה,ה).
358
For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: "He may not send her away for his entire life."
שנח
שלא יגרש האונס אנוסתו, שנאמר "לא יוכל שלחה, כל ימיו" (דברים כב,כט).
359
For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: "He may not send her away for his entire life."
שנט
שלא יגרש מוציא שם רע את אשתו, שנאמר בו "לא יוכל לשלחה כל ימיו" (דברים כב,יט).
360
For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: "A man with crushed testicles... may not enter [God's congregation]."
שס
שלא ייקח סריס בת ישראל, שנאמר "לא יבוא פצוע דכא" (דברים כג,ב).
361
Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: "You shall not do this in your land."
שסא
שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר "ובארצכם, לא תעשו" (ויקרא כב,כד).
362
Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: "You may not appoint a foreigner over you."
שסב
שלא למנות על ישראל איש מקהל גרים, שנאמר "לא תוכל לתת עליך איש נוכרי" (דברים יז,טו).
363
For a king not to accumulate many horses, as [Deuteronomy 17:16] states: "And he may not accumulate many horses."
שסג
שלא ירבה המלך סוסים, שנאמר "לא ירבה לו סוסים" (דברים יז,טז).
364
For a king not to accumulate many wives, as [Deuteronomy 17:17] states: "And he may not accumulate many wives."
שסד
שלא ירבה המלך נשים, שנאמר "לא ירבה לו נשים" (דברים יז,יז).
365
For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: "And he may not accumulate very much silver and gold."
שסה
שלא ירבה לו המלך כסף וזהב, שנאמר "וכסף וזהב, לא ירבה לו מאוד" (דברים יז,יז).
These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.
אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.
There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.
ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.
We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): "Do not add to it and do not detract from it"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.
כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר "לא תסור, מכל הדבר . . ." (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה "לא תוסף עליו, ולא תגרע ממנו" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.
However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.
Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): "What nation is so great that it has God [close to it....]"
Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments.
FOOTNOTES
1.. The term "servile work" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.
2.. The verse is quoted in the above manner in the published texts of the Mishneh Torah. There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.
3.. Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.
4.. As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.
Friday, 9 Tishrei 5778 / September 29, 2017
Daily Study: Hayom Yom
Friday, Tishrei 9, Erev Yom Kippur, 5704
Torah lessons: Chumash: B'racha, Shishi with Rashi.
Tehillim: 49-54. Also 112-114.
Tanya: According to that (p. 509) ...as explained elsewhere. (p. 511).
Kaparot: B'nei adam until ul'shalom (p. 296) is said three times, rotating (the fowl) three times around the head at each reading, a total of nine rotations.
the end of Tishrei no tachanun is said. Malkot: The one administering and the one receiving the "flogging" together recite v'hu rachum three times.
On Erev Yom Kippur the avoda is remorse for the past; on Yom Kippur - resolve for the future.
Daily Thought:
A Leap of Failure
Everything in life is a step forward; everything has meaning. It’s just that there are two ways to move forward: Walking and leaping.
When you walk, you leave one foot in its place as the other moves ahead. You’re secure, you’re stable—and you never leave your comfort zone.
So sometimes you need to leap. But to do that, you need to first crouch down.
That’s the true meaning of failure: It is the crouch before the jump, the breakaway from the past so that you can leap into the future, an opportunity to do something totally unexpected.
Failure lets you go where your footsteps could never take you.
-------
No comments:
Post a Comment