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- ב"ה - Today in Judaism - Today is Sunday, Elul 26, 5777 · September 17, 2017Today's Laws & Customs:
• Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the 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). Click below to view today's Psalms.
Chapter 76 Chapter 77 Chapter 78
Psalms Chapter 76:1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth. Chapter 77:1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron Chapter 78:1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily Quote:The duration of our galut (exile) is comparable to the fetus' nine months of incubation in its mother's womb. The messianic redemption represents the moment of birth. (Rabbi Schneur Zalman of Liadi (Torah Or, p. 109))
Daily Torah Study:
Chumash: Ha'Azinu, 1st Portion Deuteronomy 32:1-32:6 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 32
1Listen, O heavens, and I will speak! And let the earth hear the words of my mouth! אהַֽאֲזִ֥ינוּ הַשָּׁמַ֖יִם וַֽאֲדַבֵּ֑רָה וְתִשְׁמַ֥ע הָאָ֖רֶץ אִמְרֵי־פִֽי:
Listen, O heavens: that I am warning Israel, and you shall be witnesses in this matter, for I have already told Israel that you will be witnesses. And so is [the clause] “And let the earth hear” [to be similarly understood]. Now why did [Moses] call upon heaven and earth to be witnesses [for warning Israel]? Moses said: “I am [just] flesh and blood. Tomorrow I will die. If Israel says, ‘We never accepted the covenant,’ who will come and refute them?” Therefore, he called upon heaven and earth as witnesses for Israel-witnesses that endure forever. Furthermore, if they [Israel] act meritoriously, the witnesses will come and reward them: “The vine will give its fruit, the earth will yield its produce, and the heavens will give their dew” (Zech. 8:12). And if [Israel] acts sinfully, the hand of the witnesses will be upon them first [to inflict punishment upon them]: “And He will close off the heaven that there will be no rain, and the soil will not give its produce” (Deut. 11:17), and then [the verse continues]: “and you will perish quickly”-through [the attacks of] the nations. — [Sifrei 32:1]
האזינו השמים: שאני מתרה בהם בישראל ותהיו אתם עדים בדבר (לעיל ל, יט) שכך אמרתי להם שאתם תהיו עדים, וכן ותשמע הארץ. ולמה העיד בהם שמים וארץ, אמר משה אני בשר ודם למחר אני מת, אם יאמרו ישראל לא קבלנו עלינו הברית מי בא ומכחישם, לפיכך העיד בהם שמים וארץ, עדים שהן קיימים לעולם. ועוד, שאם יזכו, יבואו העדים ויתנו שכרם, הגפן תתן פריה, והארץ תתן יבולה, והשמים יתנו טלם. ואם יתחייבו, תהיה בהם יד העדים תחלה (לעיל יא, יז), ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבולה, ואחר כך ואבדתם מהרה על ידי האומות:
2My lesson will drip like rain; my word will flow like dew; like storm winds on vegetation and like raindrops on grass. ביַֽעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב:
My lesson will drip like rain: This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain." — [Sifrei 32:2]
יערף כמטר לקחי: זו היא העדות שתעידו שאני אומר בפניכם תורה נתתי לישראל שהיא חיים לעולם כמטר זה שהוא חיים לעולם, כאשר יערפו השמים טל ומטר:
will drip: Heb. יַעִרֹף, meaning, “dripping.” Similar to this [are the verses]: “will drip (יִרְעֲפוּן) fatness” (Ps. 65:12), [where the root רעף is equivalent to ערף]; “will drip (יַעַרְפוּ) dew” (Deut. 33:28).
יערף: לשון נטיפה וכן (לקמן לג, כח) יערפו טל, (תהלים סה, יב) ירעפון דשן:
will flow like dew: with which everyone rejoices, [unlike] the rain [which occasionally] causes anguish to people, such as travelers, or one whose pit [into which he presses his grapes] is full of wine [which is spoiled by the rain]. — [Sifrei 32:2]
תזל כטל: שהכל שמחים בו, לפי שהמטר יש שהן עצבים, כגון הולכי דרכים ומי שהיה בורו מלא יין:
like storm winds: Heb. כִּשְׂעִירִם. This is an expression similar to “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא, “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow.
כשעירם: לשון (תהלים קמח, ח) רוח סערה, כתרגומו כרוחי מטרא. מה הרוחות הללו מחזיקים את העשבים ומגדלין אותם, אף דברי תורה מחזיקין את לומדיהן ומגדלין אותם:
like raindrops: Heb. וְכִרְבִיבִים, drops of rain. It appears to me that [a raindrop] is called רְבִיב because it shoots (רוֹבֶה) down like an arrow, as Scripture states, “an archer רוֹבֶה קַשָּׁת” (Gen. 21:20).
וכרביבים: טיפי מטר. ונראה לי על שם שיורה כחץ נקרא רביב, כמה דאת אמר (בראשית כא, כ) רובה קשת:
vegetation: Erbediz [in Old French, like the English: herbage]. This is [the general term for] the mantle of the earth covered with vegetation.
דשא: אדברי"ץ [צמחיה] עטיפת הארץ מכוסה בירק:
grass: Heb. עֵשֶׂב. A single stalk is called עֵשֶׂב and each species is called עֵשֶׂב [while דֶּשֶׁא denotes vegetation in general].
עשב: קלח אחד קרוי עשב, וכל מין ומין לעצמו קרוי עשב:
3When I call out the name of the Lord, ascribe greatness to our God. גכִּ֛י שֵׁ֥ם יְהֹוָה֖ אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵֽאלֹהֵֽינוּ:
When I call out the name of the Lord: Here the word כִּי means “when” , just as [it also means “when” in the verse]:“When (כִּי) you come to the land…” (Lev. 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the Lord’s name, you shall ascribe greatness to our God, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Ta’anith 16b]
כי שם ה' אקרא: הרי כי משמש בלשון כאשר, כמו (ויקרא כג, י) כי תבאו אל הארץ, כשאקרא ואזכיר שם ה' אתם הבו גודל לאלהינו וברכו שמו. מכאן אמרו שעונין ברוך שם כבוד מלכותו אחר ברכה שבמקדש:
4The deeds of the [Mighty] Rock are perfect, for all His ways are just; a faithful God, without injustice He is righteous and upright. דהַצּוּר֙ תָּמִ֣ים פָּֽעֳל֔וֹ כִּ֥י כָל־דְּרָכָ֖יו מִשְׁפָּ֑ט אֵ֤ל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא:
The deeds of the [Mighty] Rock are perfect: Even though God is strong [like a rock], when He brings retribution upon those who transgress His will, He does not bring it in a flood [of anger], but [rather] with justice because“His deeds are perfect.”
הצור תמים פעלו: אף על פי שהוא חזק, כשמביא פורענות על עוברי רצונו, לא בשטף הוא מביא, כי אם בדין כי תמים פעלו:
a faithful God: [Faithful] to reward the righteous their due in the world-to-come. And even though He defers their reward, in the end He will fulfill (לְאַמֵּן) His words.
אל אמונה: לשלם לצדיקים צדקתם לעולם הבא. ואף על פי שמאחר את תגמולם, סופו לאמן את דבריו:
without injustice: Even to the wicked; God rewards them in this world for [any] meritorious deeds [they might have performed]. — [Sifrei 32:4]
ואין עול: אף לרשעים משלם שכר צדקתם בעולם הזה:
He is righteous and upright: All acknowledge God’s judgment meted out to them to be just (צַדִּיק), and therefore fitting and upright (יָשָׁר) for them. [That is, God is declared] just (צַדִּיק) by people, and He is upright (יָשָׁר), and it is fitting to declare God as righteous.
צדיק וישר הוא: הכל מצדיקים עליהם את דינו, וכך ראוי וישר להם. צדיק מפי הבריות. וישר הוא וראוי להצדיקו:
5Destruction is not His; it is His children's defect you crooked and twisted generation. השִׁחֵ֥ת ל֛וֹ לֹּ֖א בָּנָ֣יו מוּמָ֑ם דּ֥וֹר עִקֵּ֖שׁ וּפְתַלְתֹּֽל:
Destruction is not His: Heb. שִׁחֵת לוֹ לֹא, [to be understood] as the Targum renders it: חַבִּילוּ לְהוֹן לָא לֵהּ,“Destruction is theirs, not His!”
שחת לו וגו': כתרגומו חבילו להון ולא ליה:
it is His children’s defect: They were God’s children, and the destruction they wrought is their blemish.
בניו מומם: בניו היו והשחתה שהשחיתו היא מומם:
it is His children’s defect: The destruction was His children’s blemish, not His blemish.
בניו מומם: מומם של בניו היה ולא מומו:
crooked generation: Heb. דּוֹר עִקֵּשׁ וּפְתַלְתֹּל, a crooked and perverted [generation]. [The word עִקֵּשׁ is] similar [in meaning] to [the verse], “and pervert (יְעַקְשׁוּ) all honesty” (Micah 3:9). We find [a similar expression] in the language of the Mishnah: "a weasel… because its teeth are bent (עִקוּמוּת) and crooked (עִקוּשׁוּת") . - [Chul. 56a]
דור עקש: עקום ומעוקל, כמו (מיכה ג, ט) ואת כל הישרה יעקשו, ובלשון משנה חולדה ששיניה עקומות ועקושות:
and twisted: antortiliyez [in Old French, like the English “tortuous”], just as [in the manufacture of a candle,] the wick (פְּתִיל) is braided and [then it] is “twisted” around a [central] strand. The word פְתַלְתֹּל falls under the category of word stems that contain doubled letters [i.e., where the two last letters of the root are doubled], such as: “dark green (יְרַקְרַק) … dark red (אֲדַמְדָם)” (Lev. 13:49), “engulfed (סְחַרְחַר)” (Psalms 38:11), and “round (סְגַלְגַל)” (Targum Jonathan on I Kings 7:23, Ned. 66b).
ופתלתל: אנטורטיליי"ש [פתלתל] כפתיל הזה שגודלין אותו ומקיפין אותו סביבות הגדיל. פתלתל מן התיבות הכפולות, כמו (ויקרא יג, מט) ירקרק, אדמדם, סחרחר (תהלים לח, יא), סגלגל (מלכים א' ז, כג):
6Is this how you repay the Lord, you disgraceful, unwise people?! Is He not your Father, your Master? He has made you and established you. והַלְיהֹוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם הֲלוֹא־הוּא֙ אָבִ֣יךָ קָּנֶ֔ךָ ה֥וּא עָֽשְׂךָ֖ וַֽיְכֹֽנְנֶֽךָ:
Is this how you repay the Lord: This should be read as a question: “[Why] are you doing such saddening things before God? He has the power to punish you, [nevertheless] He has bestowed all these favors upon you. [Is this the way you repay Him for those favors?]”- [Sifrei 32:6]
הלה' תגמלו זאת: לשון תימה, וכי לפניו אתם מעציבין, שיש בידו ליפרע מכם ושהטיב לכם בכל הטובות:
you disgraceful… people: who have forgotten all that has been done for them.
עם נבל: ששכחו את העשוי להם:
unwise: [because you do not] understand the outcome, since it is in God’s power to do them good or evil [according to their actions]. — [Sifrei 32:6]
ולא חכם: להבין את הנולדות שיש בידו להטיב ולהרע:
Is He not your father, your Master?: [The word קָּנֶךָ means:] Who acquired (קָנָה) you; [alternatively it means:] Who nested you (קִנְּנֶךָ) in a nest (קַן) of rocks and in a strong land; [alternatively it means:] Who has rectified you (תִּקְּנֶךָ) with every type of reparation (תַּקָּנָה).
הלא הוא אביך קנך: שקנאך שקננך בקן הסלעים ובארץ חזקה, שתקנך בכל מיני תקנה:
He made you: A [special] nation among nations,
הוא עשך: אומה באומות:
and established you: After [making you a special nation, God established you] upon every kind of firm base and foundation (כַּן) [i.e., made you self-contained]: your kohanim are from among yourselves; your prophets are from among yourselves, and your kings are from among yourselves. [Indeed, you are like] a city from which all [resources] are [drawn]. — [Sifrei 32:6]
ויכננך: אחרי כן בכל מיני בסיס וכן. מכם כהנים מכם נביאים ומכם מלכים כרך שהכל תלוי בו:
Tehillim: Psalms Chapter 119, Verses 97-176
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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.
Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
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 76, 77 and 78.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
Tanya: Iggeret HaKodesh, end of Epistle 17
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Sunday, Elul 26, 5777 · September 17, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 17
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וזהו: רחבה מצותך מאד
And this is the meaning of [the verse], “And your commandment is very wide.”
היא מצות הצדקה, שהיא כלי ושטח רחב מאד, להתלבש בה הארת אור אין סוף ברוך הוא
This refers to the precept of charity, which is a vessel of great volume, in which the radiation from the [infinite] Ein Sof-light may be invested,
וכמו שכתוב: לבושו צדקה
אשר יאיר לעתיד בבחינת בלי גבול ותכלית
In the future this [light] will radiate without limit or end,
בחסד חנם באתערותא דלתתא זו, הנקראת דרך ה׳
with a gratuitous [Divine] kindness elicited by this arousal from below — by the kindness andtzedakah initiated by man — which is called “the path of G‑d.”
As mentioned above, even when this Divine revelation is granted in response to an arousal from below it is still considered “gratuitous kindness,” for it is granted out of all proportion to man’s actions; man’s tzedakah is no more than a vessel which enables him to receive the benevolence of this Divine revelation.
וזהו לשון מאד, שהוא בלי גבול ותכלית
And this is the meaning of the term “very [wide],” signifying limitlessness and endlessness: tzedakah acts as an infinitely wide vessel for receiving an infinite degree of G‑d-liness.
אבל: לכל תכלה ראיתי קץ
However, at the beginning of the verse quoted above,3 [it is written,] “To every tichlah (lit., “conclusion”) I have seen an end.”
תכלה היא מלשון כלות הנפש שבגן עדן
The word tichlah is related to the term kalot hanefesh, the intense yearning — to the point of expiry — of the soul in Gan Eden,
שהיא בבחינת קץ ותכלית וצמצום, כנ״ל
for it (i.e., the Divine light that is yearned for in Gan Eden) does have an end and a limit, and undergoes contraction, as mentioned above: this is the radiation of the finite light called Memaleh Kol Almin.
Likkutei Levi Yitzchak, authored by the father of the Rebbe, explains how “end”, “limit” and “contraction” respectively refer to three kinds of illumination that radiate within Gan Eden. It also explains why the verse chooses to use the word “end” rather than “limit” or “contraction.”
ולכל תכלה
As to the term “to every [kind of] tichlah,” when the verse is alluding only to the yearning of souls inGan Eden,
הוא לפי שיש כמה וכמה מעלות ומדרגות גן עדן, זה למעלה מזה, עד רום המעלות
this is used because there are numerous levels and rungs of Gan Eden, one higher than the other, to the topmost of levels.
כמו שכתוב בלקוטי הש״ס מהאריז״ל, בפירוש מאמר רז״ל: תלמידי חכמים אין להם מנוחה כו׳
As is written in Likkutei HaShas by R. Isaac Luria, of blessed memory, in explanation of the teaching of our Sages, of blessed memory,4 “Torah scholars have no rest [in this world nor in the next],”
שעולים תמיד ממדרגה למדרגה בהשגת התורה, שאין לה סוף כו׳
because they are constantly rising from level to level in [their] grasp of the Torah, which has no end... —
עד אחר התחיה, שיהיה להם מנוחה כו׳
until after the Resurrection, when they will have rest..., for that time will be5 “a day which is entirelyShabbat, and rest.”
At that time there will be revealed a radiance from G‑d’s Essence that utterly transcends levels; elevation from level to level will thus be not only impossible but also unnecessary. At that time mortal souls will finally find repose, as they delight in the radiance of G‑d’s Essence.
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | From a piyyut (Machzor for Rosh HaShanah, p. 98; Machzor for Yom Kippur, p. 118). |
| 3. | Tehillim 119:96. |
| 4. | Conclusion of Tractate Berachot. |
| 5. | Conclusion of Tractate Tamid. |
• Sefer Hamitzvot:
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Sunday, Elul 26, 5777 · September 17, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
Full text of this Mitzvah »
Cursing a Parent
Negative Commandment 318
Translated by Berel Bell
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in G‑d's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using G‑d's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
Full text of this Mitzvah »
Hitting a Parent
Negative Commandment 319
Translated by Berel Bell
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
Full text of this Mitzvah »
Honoring Parents
Positive Commandment 210
Translated by Berel Bell
The 210th mitzvah is that we are commanded to honor our parents.
The source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your mother."
The details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Positive Commandment 211
Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
Full text of this Mitzvah »
Revering Parents
Positive Commandment 211
Translated by Berel Bell
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
Rambam:
• 1 Chapter A Day: Melachim uMilchamot Melachim uMilchamot - Chapter 3
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1
During a king's reign, he must write a Torah scroll for himself in addition to the scroll which was left to him by his ancestors. A court of 71 elders should check this scroll by comparing it to the Torah scroll kept in the Temple Courtyard.
If his ancestors did not leave him a Torah scroll or that scroll was lost, he must write two Torah scrolls:
one, in whose writing, he is obligated as is every individual Israelite, and which he places in his treasury;
the second, which should not move from his presence except when he enters a lavatory, the baths, or other places in which it is not fit to read the words of Torah.
When he goes to war, this scroll should accompany him. When he returns, it should accompany him. When he sits in judgement, it should be with him. When he dines, it should be opposite him, as Deuteronomy 17:19 states: 'It should accompany him and he should read it all the days of his life.'
א
בעת שישב המלך על כסא מלכותו כותב לו ספר תורה לעצמו יתר על הספר שהניחו לו אבותיו ומגיהו מספר העזרה על פי בית דין של שבעים ואחד אם לא הניחו לו אבותיו או שנאבד כותב שני ספרי תורה אחד מניחו בבית גנזיו שהוא מצווה בו ככל אחד מישראל והשני לא יזוז מלפניו אלא בעת שיכנס לבית הכסא או לבית המרחץ או למקום שאין ראוי לקריאה יוצא למלחמה והוא עמו נכנס והוא עמו יושב בדין והוא עמו מיסב והוא כנגדו שנאמר והיתה עמו וקרא בו כל ימי חייו:
2
'He should not amass many wives' Deuteronomy 17:17. The Oral Tradition states that he may take no more than eighteen wives.
The figure eighteen includes both wives and concubines. If he takes an additional wife and has relations with her, he is punished with lashes.
He may divorce one of his wives and marry another instead of the one he divorced.
ב
לא ירבה לו נשים מפי השמועה למדו שהוא לוקח עד שמונה עשרה נשים בין הנשים ופלגשים הכל שמונה עשרה ואם הוסיף אחת ובעלה לוקה ויש לו לגרש ולישא אחרת תחת זו שגירש:
3
He may not accumulate many horses, only what is necessary for his cavalry. It is even forbidden for him to have one additional horse to run before him as is customarily done by other kings. If he adds an additional horse, he is to be lashed.
ג
ולא ירבה לו סוסים אלא כדי מרכבתו אפילו סוס אחד פנוי להיות רץ לפניו כדרך שעושין שאר המלכים אסור ואם הוסיף לוקה:
4
He may not amass silver and gold to keep in his personal treasury in order to boost his pride or allow him to glorify himself. Rather, he may collect only what is necessary to pay his soldiers, servants, and attendants.
Any gold and silver which he does accumulate should be given to the Temple treasury to be kept there, in readiness for the needs of the community and their wars.
It is a mitzvah to accumulate such treasure stores. The prohibition is only against amassing personal wealth in his own treasure houses, as Deuteronomy 17:17 states: 'He shall not amass for himself...' Should he amass personal wealth, he is to be lashed.
ד
ולא ירבה לו כסף וזהב להניח בגנזיו ולהתגאות בו או להתנאות בו אלא כדי שיתן לחיילותיו ולעבדיו ולשמשיו וכל כסף וזהב שירבה לאוצר בית ה' ולהיות שם מוכן לצרכי הצבור ולמלחמותם הרי זה מצוה להרבותו ואין אסור אלא להרבות לעצמו בבית גנזיו שנאמר ולא ירבה לו ואם הרבה לוקה:
5
The king is forbidden to drink wine to the point of intoxication, as Proverbs 31:4 states: 'It is not for kings to drink wine....'
Rather, he should be involved with Torah study and the needs of Israel by day and by night, as Deuteronomy, loc. cit. states: 'It should accompany him and he should read it all the days of his life.'
ה
המלך אסור לשתות דרך שכרות שנאמר אל למלכים שתו יין אלא יהיה עוסק בתורה ובצרכי ישראל ביום ובלילה שנאמר והיתה עמו וקרא בו כל ימי חייו:
6
Similarly, he should not be overly indulgent in his relations with his wives. Even if he has only one wife, he should not constantly be with her as is the practice of fools, as Proverbs 31:3 states: 'Do not give your strength to women.'
When the Torah forbade the king from accumulating many wives, its emphasis was that his heart not go astray as Deuteronomy 17: 17 warns: 'lest his heart go astray.' His heart is the heart of the entire congregation of Israel. Therefore, the verse commanded him to have it cleave to the Torah to a greater degree than the rest of the nation, as it is stated: 'all the days of his life.'
ו
וכן לא יהיה שטוף בנשים אפילו לא היתה לו אלא אחת לא יהיה מצוי אצלה תמיד כשאר הטפשים שנאמר לא תתן לנשים חילך על הסרת לבו הקפידה תורה שנאמר ולא יסור לבבו שלבו הוא לב כל קהל ישראל לפיכך דבקו הכתוב בתורה יתר משאר העם שנאמר כל ימי חייו:
7
We have already explained that kings of the Davidic dynasty may be judged and testimony may be given against them.
However, in regard to the other kings of Israel, the Sages decreed that they neither sit in judgement or be judged. They may not give testimony, nor is testimony given against them. This is because they are arrogant and the matter may cause a tragedy and loss to the faith.
ז
כבר ביארנו שמלכי בית דוד דנין אותן ומעידין עליהן אבל מלכי ישראל גזרו חכמים שלא ידון ולא דנין אותו ולא מעיד ולא מעידין עליו מפני שלבן גס בהן ויבא מן הדבר תקלה והפסד על הדת:
8
Anyone who rebels against a king of Israel may be executed by the king.
Even if the king orders one of the people to go to a particular place and the latter refuses, or he orders him not to leave his house and he goes out, the offender is liable to be put to death. The king may execute him if he desires, as Joshua 1:18 states: 'Whoever rebels against your command ... shall be put to death."
Similarly, anyone who embarrasses or shames the king may be executed by the king as was Shim'i ben Gera.
The king may only execute people by decapitation. He may also imprison offenders and have them beaten with rods to protect his honor. However, he may not confiscate property. If he does, it is considered theft.
ח
כל המורד במלך ישראל יש למלך רשות להרגו אפילו גזר על אחד משאר העם שילך למקום פלוני ולא הלך או שלא יצא מביתו ויצא חייב מיתה ואם רצה להרגו יהרג שנאמר כל איש אשר ימרה את פיך וכן כל המבזה את המלך או המחרפו יש למלך רשות להרגו כשמעי בן גרא ואין למלך רשות להרוג אלא בסייף בלבד ויש לו לאסור ולהכות בשוטין לכבודו אבל לא יפקיר ממון ואם הפקיר הרי זה גזל:
9
A person who negates a king's command because he was occupied with a mitzvah, even a minor one, is not liable. Whose words should have precedence in case of conflict, the words of the Master or the words of the subject? Needless to say, if a king decrees that a mitzvah should be negated, his words should not be heeded.
ט
המבטל גזרת המלך בשביל שנתעסק במצות אפילו במצוה קלה הרי זה פטור דברי הרב ודברי העבד דברי הרב קודמין ואין צריך לומר אם גזר המלך לבטל מצוה שאין שומעין לו:
10
A murderer against whom the evidence is not totally conclusive, or who was not warned before he slew his victim, or even one who was observed by only one witness, and similarly, an enemy who inadvertently killed one of his foes - the king is granted license to execute them and to improve society according to the needs of the time.
He may execute many on one day, hang them, and leave them hanging for many days in order to cast fear into the hearts and destroy the power of the wicked of the earth.
י
כל ההורג נפשות שלא בראיה ברורה או בלא התראה אפילו בעד אחד או שונא שהרג בשגגה יש למלך רשות להרגו ולתקן העולם כפי מה שהשעה צריכה והורג רבים ביום אחד ותולה ומניחן תלויים ימים רבים להטיל אימה ולשבר יד רשעי העולם:
Rambam:
• 3 Chapters A Day: Mamrim Mamrim - Chapter 4, Mamrim Mamrim - Chapter 5, Mamrim Mamrim - Chapter 6
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1
A rebellious elder who differed with the Supreme Sanhedrin concerning a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. This applies whether the court forbids the matter and he permits it or the court permits the matter and he forbids it. Even if he bases his statements on the received tradition, saying: "This is the tradition I received from my masters," and they say: "This is what appears to us as appropriate on the basis of logical analysis," since he differs with their ruling and performs a deed or directs others to do so, he is liable. Needless to say, this applies if they also rule on the basis of their having received teachings through the Oral Tradition.
Similarly, he is liable for execution if he differs with them with regard to a decree that they issued to safeguard a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. For example, if he permits the consumption of leaven on the fourteenth of Nissan during the sixth hour or forbids deriving benefit from it in the fifth hour, he is worthy of execution. Similar laws apply in all analogous situations.
א
זה שחלק על בית דין הגדול בדבר שחייבין על זדונו כרת ועל שגגתו חטאת בין שהיו הן אוסרים והוא מתיר בין שהיו הן מתירין והוא אוסר הרי זה חייב מיתה אפילו הוא היה אומר מפי הקבלה ואמר כך קבלתי מרבותי והן אומרים כך נראה בעינינו שהדין נותן הואיל ונשא ונתן עליהן בדבר ועשה או שהורה לעשות הרי זה חייב ואין צריך לומר אם הם מורים מפי הקבלה וכן אם חלק עליהם בגזרה מן הגזרות שגזרו בדבר שיש בשגגתו חטאת וזדונו כרת כגון שהתיר החמץ ביום ארבעה עשר בניסן בשעה ששית או אסרו בהנאה בשעה חמישית הרי זה חייב מיתה וכן כל כיוצא בזה:
2
The above applies whether the rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or he disputes a matter which leads to a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is implied? If they disputed whether relations with a woman are adulterous or incestuous, if a shade of blood would render a woman ritually impure or not, if a woman is impure because of birth or not, if a woman is a zavah or not, if this fat is forbidden or permitted and the like, their difference of opinion involves a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is meant by a matter that will lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering. For example, the Sages differed concerning the declaration of a leap year, if the leap year must be declared before Purim or may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed with regard to a matter of financial law or with regard to the number of judges able to adjudicate matters of financial law, he is liable. For according to the opinion which maintains that the defendant is liable to the plaintiff, everything which he expropriated from him was expropriated according to law and according to the decisions of the court. But according to the opposing view, whatever he expropriated is stolen property. If he uses it to consecrate a woman, she is not consecrated. And yet according to the opinion that the person expropriated his own property, the consecration is valid. If another person engages in relations with her willfully, he is liable for kerait and if he engages in relations with her inadvertently, he is liable to bring a sin offering. Thus their difference of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
Similarly, if their difference of opinion concerned lashes, if one person was liable to receive lashes or not, or they differed with regard to the number of judges in whose presence lashes must be administered, he is liable. For according to the opinion who says that he should not be lashed, the court is injuring him and the judges are liable to make financial restitution. Anything expropriated from them is taken according to law. But according to the opinion which says that he is liable for lashes, everything he expropriates from them is stolen property. If he uses it to consecrate a woman, she is not consecrated.
Similarly, if they differed with regard to whether or not a person is obligated to pay after making an endowment evaluations or interdicted property, he is liable. For according to the opinion that says that he is not liable to pay, if it is taken from him, it is stolen property and if it is used to consecrate a woman, the consecration is not valid.
Similarly, he is liable if he differed with the majority concerning the redemption of consecrated property, had they been redeemed or not. For according to the opinion that the redemption is invalid, if he used that article to consecrate a woman, the consecration is not valid.
Similarly, if they differed with regard to bringing an eglah arufah, whether a city is obligated to bring or not, he is liable. For according to those who say that city is obligated to bring the calf, it is forbidden to derive benefit from it and if he uses it to consecrate a woman, the consecration is not valid. Similar concepts apply if they differed with regard to orlah. And similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether it belongs to the poor or to the owner, he is liable. For according to the opinion which says that it belongs to the owner, it is stolen property in the hands of the poor and if one consecrates a woman with it, she is not consecrated.
Similarly, if the rebellious elder differs with the court with regard to a category of factors that impart ritual impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on garments, he is liable. For according to the opinion that the person is pure, he is permitted to enter the Temple and partake of consecrated foods, but according to the opinion that he is impure, if he enters the Temple or partakes of consecrated food willfully, he is punishable by kerait, and if he does so inadvertently, he is liable for a sin offering. Similar concepts apply if they differed with regard to the purification of a person afflicted by tzara'at, if he can be purified or not.
Similarly, he is liable if they differ with regard to the obligation to make a sotah drink the water which conveys the curse: Is a woman required to drink the water or is she not required? For according to the person who says that she must drink, if her husband dies before she drinks, she is forbidden to her yevam, while according to the person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in all analogous situations.
It is necessary to investigate and examine whether a difference of opinion will lead to these consequences. If it will lead to another consequence - which after a series of even 100 consequences - that will bring about a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering, the rebellious elder is liable. This applies regardless of whether he ruled leniently and the others ruled stringently or he ruled stringently and they ruled leniently.
ב
אחד שנחלקו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שנחלקו בדבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כיצד נחלקו באשה זו אם היא ערוה אם לאו אם מראה דם זה מטמא באשה או לא אם זו טמאה לידה או לא אם זו זבה או לא אם חלב זה אסור או מותר וכל כיוצא באלו הרי זה חולק בדבר שחייבין על זדונו כרת ועל שגגתו חטאת וכיצד דבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כגון שנחלקו בעיבור שנה אם מעברים עד הפורים או בכל אדר הרי זה חייב שזה מביא לידי חמץ בפסח וכן אם נחלקו בדין מדיני ממונות או במנין הדיינין שדנין דיני ממונות הרי זה חייב שהרי לדבריו של זה שאומר שזה חייב לזה כל שנטל ממנו כדין נטל וע"פ בית דין נטל ולדבריו של זה שאומר פטור או שאמר שאין אלו ראויין לדון כל שנטל גזל הוא בידו ואם קדש בו אשה אינה מקודשת ולדברי האומר שלא נטל הבא עליה במזיד ענוש כרת בשוגג חייב חטאת ונמצא הדבר מביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת וכן אם נחלקו בדיני מכות אם זה חייב מלקות או אינו או שחלק במנין הדיינים שלוקין בפניהם הרי זה חייב שהרי לדברי האומר אינו לוקה חובלין הם בו וחייבין לשלם וכל שיטול מהן כדין נוטל ולדברי האומר בן מלקות הוא כל שיטול מהן גזל הוא בידו ואם קדש בו אשה אינה מקודשת:
וכן אם נחלקו בערכין או בחרמין אם זה חייב ליתן או אינו הרי זה חייב שהרי לדברי האומר אינו חייב ליתן אם לקחו ממנו הרי זה גזל והמקדש בו אשה אינה מקודשת וכן אם חלק עליהן בפדיון קדשים אם נפדו או לא נפדו הרי זה חייב שהרי לדברי האומר אין זה פדיון אם קדש בו אשה אינה מקודשת וכן אם נחלקו בעריפת העגלה אם אלו חייבין להביא או לא הרי זה חייב שהרי לדברי האומר חייבים להביא הרי היא אסורה בהנאה והמקדש בו אשה אינה מקודשת וכן אם נחלקו בערלה וכן אם נחלקו בלקט שכחה ופאה אם זה לעניים או לבעל הבית הרי זה חייב שהרי לדברי האומר לבעל הבית הרי זה גזל ביד העני ואם קדש בו אשה אינה מקודשת וכן אם חלק עליהן באב מאבות הטומאה כגון נגעי בשר או נגעי בתים או נגעי בגדים הרי זה חייב שהרי לדברי האומר טהור מותר להכנס במקדש לאכול קדשים ולדברי האומר טמא אם נכנס או אכל במזיד ענוש כרת ובשוגג חייב חטאת וכן אם נחלקו בטהרת מצורע אם יש לזה טהרה או אין לו וכן אם נחלקו בהשקאת סוטה אם זו צריכה לשתות או אינה צריכה הרי זה חייב שהרי לדברי האומר צריכה אם מת הבעל קודם שתשתה הרי זו אסורה ליבמה ולדברי האומר אינה צריכה מתייבמת וכן כל כיוצא בזה צריכין לבדוק ולחקור אם היתה מחלוקת זו מביאה לידי דבר זה ודבר זה מביא לידי דבר שני אפילו אחר מאה דברים אם יבוא בסוף לדבר שזדונו כרת ושגגתו חטאת בין שהיה הזקן מיקל והן מחמירין בין שהיה הוא מחמיר והן מקילין חייב:
3
If the difference of opinion between the rebellious elder and the court will not lead to such a situation, the rebellious elder is not liable for execution unless the difference of opinion concerns tefillin.
What is implied? If the rebellious elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable. This applies provided he first made four compartments as required by law and then made a fifth compartment and attached it to the outer compartment. For when an outer compartment is not exposed to the open space at all times, it is unacceptable.
The obligation of a rebellious elder in such a matter is a law transmitted by the Oral Tradition. If, however, they differed with regard to other mitzvot, e.g., he disputed one of the laws concerning a lulav, tzitzit, or a shofar, one claiming that it is unacceptable and the other claiming that it is acceptable, one claiming that the person fulfilled his obligation and the other claiming he did not fulfill his obligation, or one says: "He is pure," and the other says: "He is impure two degrees removed," the elder is not liable for execution. Similar laws apply in all analogous situations.
ג
ואם לא תביא המחלוקת לידי כך הרי זה פטור חוץ ממצות תפילין בלבד כיצד הורה להוסיף טוטפת חמישית בתפילין ויעשנה חמש טוטפות הרי זה חייב והוא שיעשה בתחילה ארבעה בתים כהלכתן זה ויביא חמישית וידבק בחיצון שהבית החיצון שאינו רואה את האויר תמיד פסול וחיוב זקן ממרא על דבר זה הלכה מפי הקבלה אבל אם נחלקו בשאר מצות כגון שחלק בדבר מדברי לולב או ציצית או שופר זה אומר פסול וזה אומר כשר זה אומר יצא ידי חובתו וזה אומר לא יצא זה אומר טהור וזה אומר שני לטומאה הרי זה פטור מן המיתה וכן כל כיוצא בזה:
Mamrim - Chapter 5
1
A person who curses his father and mother should be executed by stoning, as Leviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
א
המקלל אביו ואמו נסקל שנאמר אביו ואמו קלל דמיו בו ואחד המקלל בחייהן או לאחר מיתתן הרי זה נסקל וצריך עדים והתראה כשאר כל מחוייבי מיתות בית דין ואחד האיש ואחד האשה וכן הטומטום והאנדרוגינוס והוא שיהיו גדולים שהגיעו לכלל הענושין:
2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
ב
אינו חייב סקילה עד שיקללם בשם מן השמות המיוחדין אבל אם קללם בכינוי פטור מן הסקילה ולוקה כדרך שלוקה על קללת כל אדם כשר מישראל:
3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
ג
וכן המקלל אבי אביו ואבי אמו הרי זה כמקלל אחד משאר הקהל:
4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
ד
אזהרה של מקלל אביו ואמו מנין עונש שמענו בפירוש אבל האזהרה הרי היא בכלל לא תקלל חרש הואיל והוא מוזהר שלא לקלל אדם מישראל הרי אביו בכלל ישראל:
5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum, and an androgynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
ה
המכה אביו ואמו מיתתו בחנק שנאמר מכה אביו ואמו מות יומת וצריך עדים והתראה כשאר כל מחוייבי מיתת בית דין ואחד האיש ואחד האשה וכן הטומטום ואנדרוגינוס והוא שיגיעו לכלל עונשין אינו חייב חנק עד שיעשה בהן חבורה אבל אם לא עשה בהן חבורה הרי זה כמכה אחד מישראל והמכה אותן לאחר מיתה פטור:
6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
ו
מי שהכה את אביו על אזנו וחרשו חייב ונהרג שאי אפשר שיעשה חרש בלא חבורה אלא יצאת טיפת דם בפנים באוזן ונתחרש:
7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
ז
המקיז דם לאביו או שהיה רופא וחתך לו בשר או אבר פטור אף על פי שהוא פטור לכתחילה לא יעשה או להוציא סלון מבשר אביו או אמו לא יוציא שמא יעשה חבורה בד"א כשיש שם אחר לעשות אבל אם אין שם מי שיעשה אלא הוא והרי הן מצטערין הרי זה מקיז וחותך כפי מה שירשהו לעשות:
8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
ח
אזהרה של מכה אביו מנין עונש שמענו אזהרה לא שמענו הואיל והוא מוזהר שלא להכות אדם מישראל הרי אביו ואמו בכלל:
9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
ט
שתוקי חייב על אמו ואינו חייב על אביו אף על פי שנבדקה אמו ואמרה בן פלוני הוא אינו נסקל או נחנק על פיה אבל בנו מן השפחה ומן העכו"ם אינו חייב לא על אביו ולא על אמו וכן גר שהורתו שלא בקדושה אע"פ שלידתו בקדושה אינו חייב על מכת אביו וקללתו:
10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
י
כשם שאינו חייב על אביו כך אינו חייב על אמו שנאמר ומקלל אביו ואמו את שהוא חייב על אביו חייב על אמו וזה שאינו חייב על אביו אינו חייב על אמו:
11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
יא
הגר אסור לקלל אביו העכו"ם ולהכותו ולא יבזהו כדי שלא יאמרו באו מקדושה חמורה לקדושה קלה שהרי זה מבזה אביו אלא נוהג בו מקצת כבוד אבל העבד אין לו ייחוס אלא הרי אביו כמי שאינו אביו לכל דבר אף על פי שנשתחררו:
12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
יב
מי שהיו אביו ואמו רשעים גמורים ועוברי עבירות אפילו נגמר דינן להריגה והם יוצאים ליהרג אסור להכותן ולקללם ואם קלל או חבל בהן פטור ואם עשו תשובה הרי זה חייב ונהרג עליהן אע"פ שהרי הן יוצאין למיתה במה דברים אמורים בבנו אבל אחד שבא והכהו וקלל אחר שנגמר דינו אף על פי שעשה תשובה הרי זה פטור הואיל והוא הולך למיתה ואם ביישו חייב בקנס המבייש:
13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
יג
עבר אביו ואמו על עבירה שלוקין עליה והיה הוא חזן לפני הדיינים לא יכה אותם וכן אם נתחייב נידוי לא יהיה שליח לנדותם ולא ידחוף אותם ולא יבזה אותם בשליחות בית דין אע"פ שהן ראויין לכך ולא עשו תשובה:
14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the Torah Deuteronomy 13:9 states: "Do not have pity and do not cover up for him."
יד
לכל אין הבן נעשה שליח להכותו ולקללו חוץ ממסית ומדיח שהרי אמרה תורה לא תחמול ולא תכסה עליו:
15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16 states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
טו
מי שנתחייב שבועה לבנו כך ראינו בו תמיד שאינו משביעו בשבועת האלה שהרי זה בא לקללת אביו אלא משביעו שבועה שאין בה אלה וכבר בארנו שהאב שהרג את בנו אין אחד מאחיו של נהרג נעשה גואל הדם ולא על הכאה ולא על הקללה בלבד הקפידה תורה אלא אף על הבזיון שכל המבזה אביו או אמו אפילו בדברים ואפילו ברמיזה הרי זה ארור מפי הגבורה שנאמר ארור מקלה אביו ואמו והרי הוא אומר עין תלעג לאב ותבוז ליקהת אם וגו' ויש לבית דין להכות על זה מכת מרדות ולענוש כפי מה שיראו:
Mamrim - Chapter 6
1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12 states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother, Leviticus 19:3 states: "A person must fear his mother and father," and Deuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
א
כבוד אב ואם מצות עשה גדולה וכן מורא אב ואם שקל אותן הכתוב בכבודו ובמוראו כתוב כבד את אביך ואת אמך וכתוב כבד את ה' מהונך ובאביו ואמו כתוב איש אמו ואביו תיראו וכתוב את ה' אלהיך תירא כדרך שצוה על כבוד שמו הגדול ומוראו כך צוה על כבודם ומוראם:
2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
ב
המקלל אביו או אמו בסקילה והמגדף בסקילה הנה השוה אותן בעונש הקדים אב לאם לכבוד והקדים אם לאב למורא ללמד ששניהם שוים בין למורא בין לכבוד:
3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
ג
אי זהו מורא ואי זהו כבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריע את דבריו ולא יקרא לו בשמו לא בחייו ולא במותו אלא אומר אבא מרי היה שם אביו או שם רבו כשם אחרים משנה את שמם יראה לי שאין נזהר בכך אלא בשם שהוא פלא שאין הכל דשין בו אבל השמות שקוראים בהן את העם כגון אברהם יצחק ויעקב משה וכיוצא בהן בכל לשון ובכל זמן קורא בהן לאחרים שלא בפניו ואין בכך כלום אי זהו כבוד מאכיל ומשקה מלביש ומכסה משל האב ואם אין ממון לאב ויש ממון לבן כופין אותו וזן אביו ואמו כפי מה שהוא יכול ומוציא ומכניס ומשמשו בשאר הדברים שהשמשים משמשים בהן את הרב ועומד מפניו כדרך שהוא עומד מפני רבו:
4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
ד
והאב שהיה תלמיד בנו אין האב עומד מפני הבן אבל הבן עומד מפני אביו אף על פי שהוא תלמידו וחייב לכבדו בשאר דרכיו בשעת עשיית משאו ומתנו ועשיית חפציו כיצד הנשמע בדבר אביו למקום לא יאמר מהרוני בשביל עצמי פטרוני בשביל עצמי אלא מהרוני בשביל אבא פטרוני בשביל אבא וכן כל כיוצא בזה לעולם יכלול בכלל דבריו שהוא חושש בכבוד אביו ושמתירא ממנו:
5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
ה
וחייב לכבדו אפילו לאחר מותו כיצד היה אומר דבר שמועה מפיו לא יאמר כך אמר אבא אלא אומר כך אמר אבא מרי אני כפרת משכבו במה דברים אמורים בתוך שנים עשר חדש שלאחר מיתתו אבל לאחר שנים עשר חדש אומר זכרונו לחיי העולם הבא:
6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
ו
אחד האיש ואחד האשה חייבין במורא וכבוד אלא שהאיש יש בידו לעשות והאשה אין בידה לעשות שהרי רשות אחרים עליה לפיכך אם נתגרשה או נתאלמנה הרי שניהם שוים:
7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
ז
עד היכן הוא כיבוד אב ואם אפילו נטלו כיס של זהובים שלו והשליכו בפניו לים לא יכלימם ולא יצער בפניהם ולא יכעוס כנגדם אלא יקבל גזירת הכתוב וישתוק ועד היכן מוראן אפילו היה לובש בגדים חמודות ויושב בראש בפני הקהל ובא אביו ואמו וקרעו בגדיו והכוהו בראשו וירקו בפניו לא יכלימם אלא ישתוק ויירא ויפחד ממלך מלכי המלכים שצוהו בכך שאילו מלך בשר ודם גזר עליו דבר שהוא מצער יתר מזה לא היה יכול לפרכס בדבר קל וחומר למי שאמר והיה העולם כרצונו:
8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
ח
אע"פ שבכך נצטוינו אסור לאדם להכביד עולו על בניו ולדקדק בכבודו עמהם שלא יביאם לידי מכשול אלא ימחול ויתעלם שהאב שמחל על כבודו כבודו מחול:
9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
ט
והמכה בנו גדול מנדין אותו שהרי הוא עובר על ולפני עור לא תתן מכשול:
10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
י
מי שנטרפה דעתו של אביו או של אמו משתדל לנהוג עמהם כפי דעתם עד שירוחם עליהן ואם אי אפשר לו לעמוד מפני שנשתטו ביותר יניחם וילך לו ויצוה אחרים להנהיגם כראוי להם:
11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
יא
הממזר חייב בכבוד אביו ומוראו אע"פ שהוא פטור על מכתו וקללתו עד שיעשה תשובה אפילו היה אביו רשע ובעל עבירות מכבדו ומתיירא ממנו ראהו עובר על דברי תורה לא יאמר לו אבא עברת על דברי תורה אלא יאמר לו אבא כתוב בתורה כך וכך כאילו הוא שואל ממנו ולא כמזהירו:
12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
יב
מי שאמר לו אביו לעבור על דברי תורה בין שאמר לו לעבור על מצות לא תעשה או לבטל מצות עשה אפילו של דבריהם הרי זה לא ישמע לו שנאמר איש אמו ואביו תיראו ואת שבתותי תשמורו כולכם חייבין בכבודי:
13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
יג
אמר לו אביו השקני מים ויש בידו לעשות מצוה אם אפשר למצוה שתעשה על ידי אחרים תעשה ויתעסק בכבוד אביו שאין מבטלין מצוה מפני מצוה ואם אין שם אחרים לעשותה יתעסק במצוה ויניח כבוד אביו שהוא ואביו חייבים בדבר מצוה ותלמוד תורה גדול מכבוד אב ואם:
14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
יד
אמר לו אביו השקני מים ואמרה לו אמו השקני מים מניח כבוד אמו ועוסק בכבוד אביו תחילה מפני שהוא ואמו חייבין בכבוד אביו:
15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
טו
חייב אדם לכבד את אשת אביו אף על פי שאינה אמו כל זמן שאביו קיים שזה בכלל כבוד אביו וכן מכבד בעל אמו כל זמן שאמו קיימת אבל לאחר מיתתה אינו חייב ומדברי סופרים שיהיה אדם חייב בכבוד אחיו הגדול ככבוד אביו:
Hayom Yom:
• English Text | Video Class
Sunday, Elul 26, 5777 · 17 September 2017
"Today's Day"
Sunday, Elul 26, 5703
Torah lessons: Chumash: Ha'azinu, first parsha with Rashi.
Tehillim: 119, 97 to end. Also 76-78.
Tanya: It is plain (p. 491) ...the other letters. (p. 493).
The procedure of "kashering" meat for eating - by purging it of forbidden blood - is: Soaking, salting and rinsing. These concepts in avoda: "Soaking" - immersing oneself in the Rebbe's words; "salting" - yechidus; "rinsing" - chassidic song (niggun).
Daily Thought:
The Drama
All the cosmos came to be because G‑d chose to invest His very essence into a great drama: the drama of a lowly world becoming the home of an infinite G‑d. A marriage of opposites, the fusion of finite and infinite, light and darkness, heaven and earth.
We are the players in that drama, the cosmic matchmakers. With our every action, we have the power to marry our mundane world to the Infinite and Unknowable. [Sefer HaSichot 5750, vol. 1, pp. 103ff.]
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